Dissertations / Theses on the topic 'Ecotheology'
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Mathew, George. "Towards an integral ecotheology relevant for Africa." Thesis, University of Kent, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.283342.
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Pederick, Evan. "Christ and creation: A model for ecotheology." Thesis, Pederick, Evan (2016) Christ and creation: A model for ecotheology. PhD thesis, Murdoch University, 2016. https://researchrepository.murdoch.edu.au/id/eprint/35153/.
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In this thesis I develop the parallel noted by Ewert Cousins between Teilhard de Chardin’s evolutionary Christology and the trinitarian theology of St Bonaventure, in order to develop a contemporary ecotheology. Teilhard’s anthropocentrism and determinism is corrected through an extension of his noosphere construct as a shared noetic space for a more-than-human ecology, identified as a site of both risk and potential reconciliation. I further develop the noosphere model by noting its congruence with Bonaventure’s vision of eschatological shalom, which proposes resurrection as the inauguration of a transformed creation.
Although the application to ecotheology of Bonaventure’s trinitarian thought has been widely noted, the extended parallel with Teilhard’s evolutionary Christology enables it to be better applied to the contemporary ecological problem with its roots in the development of scientific models of evolution. Conversely, Teilhard’s neglect of trinitarian theology and failure to connect his Christ-Omega with the central Christian kerygma of crucifixion and resurrection is implicated in a deterministic and anthropocentric bias. This is corrected by bringing Teilhard’s evolutionary model into conversation with Bonaventure’s trinitarian theology.
My argument links a robust creation-centred Christology with a theoretical model for the more-than-human ecology, and connects human and divine wisdom with contemporary noetic models of ecological process. As a construct with a history of application in the life sciences, the noosphere provides a local and temporally proximate frame for theological dialogue with ecology. My extension of Teilhard’s noosphere underpins an ecological anthropology in which human existence is oriented towards Christ through dialogic relationship with all created things. By linking Bonaventure’s eschatological vision of shalom with the extended noosphere model the claim of convergence on Christ-Omega is made relevant for an ecotheology, and an ecotheological eschatology emerges within which creation is identified both as cruciform and as a site of redemptive transformation.
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Osondu, Jude Thaddeus. "Framing a Nigerian Ecotheology: From a Contemporary Christian Eschatological Perspective." Thesis, Boston College, 2021. http://hdl.handle.net/2345/bc-ir:109184.
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Thesis advisor: Félix J. Palazzi von BürenThesis advisor: Colleen Griffith
Thesis (STL) — Boston College, 2021
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology
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Cloete, Newton Millan. "What on earth is wrong with the world? Five Christian voices on hamartology and ecology." University of the Western Cape, 2021. http://hdl.handle.net/11394/8104.
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Philosophiae Doctor - PhDThis study is situated in the context of Christian ecotheology, which offers both a Christian critique of ecological destruction and an ecological critique of Christianity. One dimension of Christian ecotheology involves ecumenical discourse on the content and ecological signi-ficance of the Christian faith. This calls for a reinterpretation of all the classic Christian symbols. The focus of this study is on the ways in which the nature of sin is understood in contemporary contributions to ecotheology. In the literature, this is done explicitly through a redescription of sin but is often also implicit in a discussion of the root causes of environmental destruction and reflections on the underlying question – what on earth has gone wrong with the world in which we live? – given the ominous signs of environmental destruction. This study is more specifically situated in a larger project entitled: “Redeeming sin: Hamartology, ecology and social diagnostics”, registered at the University of the Western Cape. This study investigates the positions of five distinct authors who have offered a redescription of the nature of sin through their contributions to ecotheology. These authors are John Chryssavgis (Greek Orthodox Church), Aruna Gnanadason (Church of India), Jesse Mugambi (Anglican Church in Kenya), Larry Rasmussen (Lutheran Church in North America), and Rosemary Radford Ruether (Roman Catholic Church, based in North America). Their understanding of sin is described and analysed on the basis of a close reading of primary and secondary sources. Similarities and differences between their positions on the nature of sin are then compared in order to capture the state of the contemporary debate in ecotheology and to consider emerging horizons for further discourse and research on hamartology and ecology.
2023-12-01
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Phung, Sau V. "Solidarity in Creation: Toward an Ecological Ethic for Christian Discipleship." Thesis, Boston College, 2017. http://hdl.handle.net/2345/bc-ir:107529.
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Thesis advisor: Mary Ann HinsdaleThesis advisor: Richard J. Clifford
Thesis (STL) — Boston College, 2017
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology
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Dittmer, Sienna Miquel Palmer. "Cross-Cultural Ecotheology in the Poetry of Li-Young Lee." BYU ScholarsArchive, 2011. https://scholarsarchive.byu.edu/etd/3027.
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This thesis explores the cross-cultural ecotheology of contemporary American poet Li-Young Lee by looking at the intersection of the human, the natural, and the sacred in his poetry. Close readings of Lee's poetic encounters with roses, persimmons, trees, wind, and light through the lens of Christianity and Daoism illustrate the way Lee is able to merge the Eastern concepts of interconnection and mutual harmony with Western ideas of sacredness and divinity. This discussion places Lee in direct conversation with modern and contemporary ecopoets who use the creative energy of language to express our moral and ethical responsibility to the world around us. Lee's poetry explores an innately sacred and transcendent relationship with the natural world that suggests that our understanding of our human identity is intricately tied to our respect and reverence for our natural environment.
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Tan, Gregory. "Ecological Virtue Ethics: Towards Conversion and Environmental Action." Thesis, Boston College, 2017. http://hdl.handle.net/2345/bc-ir:107480.
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Thesis advisor: James T. BretzkeThesis advisor: Andrea Vicini
This thesis argues that, in order to address adequately the ecological crisis, humanity needs to change drastically soon from ecologically harmful to ecologically friendly attitudes and practices. In our Christian understanding, this change requires a conversion from ecological vices to ecological virtues. To do so, humanity needs to move away from its overtly anthropocentric concerns to a more genuine respect for creation. Drawing from Church tradition, this thesis establishes that creation has rights, endowed by the Creator, that need to be protected, if ecological integrity is to be preserved. This thesis suggests what these rights should be and the means that would allow their protection. I then argue that, for the necessary changes in human behaviour to take places, ecological conversion needs to begin with individual conversion before social transformation is possible. This thesis, therefore, proposes the ecological virtues needed for individual conversion, and then ecological social action and advocacy. Thus, this thesis charts a course forward from principles, to motivations, and finally, to action
Thesis (STL) — Boston College, 2017
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology
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Xu, Tian Yang Kevin. "Building Ecotheology: Nature Veneration in Architecture and its Contributions to Environmental Stewardship." University of Cincinnati / OhioLINK, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1592171201279149.
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John, Jason Robert, and jason@scotschurch org au. "Biocentric Theology: Christianity celebrating humans as an ephemeral part of life, not the centre of it." Flinders University. Theology, 2005. http://catalogue.flinders.edu.au./local/adt/public/adt-SFU20051212.182616.
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When the Uniting Church formed in 1977, its Basis of Union envisaged a final reconciliation and renewal for all creation, not just humans. It did, nonetheless, reflect the anthropocentric assumptions of its day, as did other official documents released in the first decade of the Uniting Churchs life.
Anthropocentrism assumes that human beings alone are created in the image of God, charged with dominion over Earth, and responsible for the fallenness of creation, though not necessarily through the actions of a literal Adam and Eve. This basic framework did not shift in the first decade, even though Earth began to be talked about not as an inanimate resource for human consumption, but something good and valuable in and of itself.
In 1990 this anthropocentric paradigm began to be challenged, and during 2000-2002 two quite irreconcilable understandings of the relationship between God and Earth, and thus humans and other animals existed side by side in Uniting Church worship resources.
Having listened carefully to the story of life as told by ecological and evolutionary scientists, I conclude that the traditional anthropocentric paradigm is no longer tenable. Instead I propose that all of life is the image of God, in its evolutionary past, ecological present and unknown future. All of life is in direct relationship with God, and exercises dominion of Earth. Evidence traditionally used as evidence of the fallenness of creation is instead affirmed as an essential part of life, though life on Earth has experienced a number of significant falls in biodiversity.
Even the more biocentric thought in recent Uniting Church resources is inadequate, because its language implies that life is simple, static, benign, and to some extent designed by God. In order to be adequately consonant with the life sciences, theology must be able to accept that finitude (pain, suffering and death) is a good part of creation, for without it there could be no life. This is an emphasis of ecofeminism, which I extend to affirm not only individual death, but the extinction of whole species, including humans.
I argue that the purpose of creation was not the evolution of humans, but to make possible Gods desire for richness of experience, primarily mediated through relationships. Whilst this idea is well established in process theology, it must be purged of its individualistic and consciousness-centric biases to be adequately consonant with the scientific story of life.
The resulting biocentric paradigm has several implications for our understanding of Jesus. I argue that he offers salvation from the overwhelming fear of finitude, rather than finitude itself. Against the trend in ecotheology, I propose that this saving work is directed in the first instance to humans only. I tentatively propose that it is directed to only some humans. This, paradoxically, is more affirming of Gods relationship with the rest of creation than most ecotheology, which proclaims Jesus as a global or universal saviour. Salvation for some humans, and all non human creatures, happens only in a secondary sense, because this is the only sense in which they need saving. I then speculate on whether and how it might be possible for a Christian biocentric community to live out its salvation.
Finally, I revisit the Basis of Union and argue that although the biocentric theology I have proposed goes well beyond the Basis, it is not at odds with the Basis directions and intentions. Biocentric theology is, rather, an extension of the trajectories already contained within the Basis, with its trust in the eventual reconciliation and renewal of all creation.
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Field, David Nugent. "Reformed theology, modernity and the environment crisis." Doctoral thesis, University of Cape Town, 1996. http://hdl.handle.net/11427/17490.
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Bibliography: p. 307-341.The prospect of global ecological disaster fundamental challenge to modernity as the poses a dominant contemporary socio-cultural matrix. This challenge can only be responded to through a radical socio-cultural transformation which favours those, human and otherkind, who have been marginalised and oppressed by modernity. This will include a change of human consciousness, and. the development of an alternative vision of society in which all humans live in community with each other and with otherkind. It thus has a profoundly religious character. The thesis argues that the central truth claims of the Christian gospel, particularly as they have been understood in the Reformed tradition, require the church to commit itself to working for such a socio-cultural transformation. However, the Reformed tradition can only contribute to this transformation once it is recognised that it has been deeply intertwined with modernity since its emergence, and has contributed to the legitimation of a culture which has degraded the environment. The thesis provides a self-critical exposition of the tradition in the light of the environmental crisis; in dialogue with other Christian traditions, and making use of insights from contemporary biblical scholarship. First, the socio-historical relationship between the Reformed tradition and the rise of modernity is examined. It is argued that, under particular social and economic conditions, the influence of the Reformed tradition accelerated the emergence of modernity. In this interaction with early modernity important components of the tradition were suppressed. Second, the tradition is re-examined to develop a Reformed ecotheology centred on the motifs of the Trinity, the covenant and the glory of God. This ecotheology makes a critical use of the theologies of important figures in the Reformed tradition, including John Calvin, Jonathan Edwards, Abraham Kuyper and Karl Barth. Third, a proposal is developed as to how this ecotheology can contribute to socio-cultural transformation. It does so by using insights gained from the role played by the South African church in the struggle against Apartheid. It argues that the environmental crisis ought to be understood as a kairos for the earth which must lead to a new way of being the church in the contemporary world.
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Kim, Paul Chi Hun. "The notion of nature in Coleridge and Wordsworth from the perspective of ecotheology." Thesis, University of Warwick, 2013. http://wrap.warwick.ac.uk/58443/.
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This thesis aims to examine the idea of nature in the works of Samuel Taylor Coleridge and William Wordsworth from the perspective of ecotheology. Its intention is not to identify their works with ecotheology, but it will be suggested how Coleridge’s search for the unity of the universe and Wordsworth’s yearning for dwelling relate to recent developments in ecotheological theory. Ecotheology can thus help us understand their ideas on nature. There is a historical and disciplinary gap between the works of the Romantic Period and ecotheology, and, in Romantic criticism, the idea of nature is often misunderstood as a mere projection of the mind. Moreover, Coleridge’s poetry has been the subject of an unjustified ideological criticism that has misrepresented its theological viewpoints, and Wordsworth has also been read in terms of a secular narrative about nature and consciousness. However, both Coleridge and Wordsworth to some extent perceive nature as an environmental landscape, and therefore nature can be understood as an independent reality as well as a creation of the mind. They develop ideas of God in their literary works in a way that needs to be understood not in a secular way, but in a religious sense. Just as ecotheology attempts to articulate the value of the non-human natural world, so Coleridge’s notion of unity and Wordsworth’s idea of dwelling affirm similar values throughout their works. Focusing in Chapter 1 on the writings of a number of twentieth-century theologians, including Jűrgen Moltmann and Pierre Teilhard de Chardin, I will outline the development of key ideas in ecotheology in terms of three main elements, the interrelatedness of the universe, the independent sacred value of nature, and a cosmic eschatology, which will be used as a conceptual framework for exploring the works of Coleridge and Wordsworth. Chapter 2 will show that Coleridge’s lifelong search for the unity of the universe reveals the interrelatedness of the universe, and the sacredness of nature as an independent value. Chapter 3 will see that Wordsworth’s idea of dwelling also implies these two elements. Chapter 4 will show that their eschatological visions are associated with a cosmic eschatology, of which the non-human natural world constitutes a crucial part.
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Chitheka, Bossman Suzumile. "Toward a Chewa ecotheology with special reference to the thought of Ernst M. Conradie." Thesis, Stellenbosch : Stellenbosch University, 2015. http://hdl.handle.net/10019.1/96738.
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Thesis (MTh)--Stellenbosch University, 2015.ENGLISH ABSTRACT: This study concerns the possibility of the Nkhoma Synod C.C.A.P. formulating its own ecotheological views as a way toward motivating its members to participate in addressing the ecological crisis in the Malawi. First the major issues in the study are introduced, namely what the ecological crisis is and what its causes and consequences are, globally as well as in Malawi. The other issue is whether the Nkhoma Synod may learn from existing ecotheological reflections, specifically those of Ernst M. Conradie and whether, in the process, elements of African culture (specifically that of the Chewa, who form the majority of the constituents of the Synod) that resonate with Conradie’s work may be taken into account to make the Synod’s ecological message more understandable and effective among its members. With regard to the causes of the ecological crisis, natural causes are identified, but it is shown that the current crisis is particularly the result of human action. Malawi, a very poor country, is shown to already be negatively affected by the crisis in different ways and on almost all levels of society. The reflection on the ecotheological thought of Ernst Conradie takes as point of departure his understanding of the term “church” as a locus of ecotheological reflection and action. Conradie’s theological understanding of the causes and consequences of the ecological crisis is explained and special attention is given to the most recent emphasis in his work, namely his understanding of the culture of consumerism as the root cause of the ecological crisis and what the theological implications and solutions to this may be. With a view to ascertain what Chewa culture may contribute to efforts by the Nkhoma Synod to formulate ecotheological principles for its members, the meaning and characteristics of culture are discussed as well as the important issue of what the relationship between it (culture) and theology/faith may be. Different elements of Chewa culture are then identified and explained, especially ecological sensitive elements in it. Finally these elements are brought into conversation with Conradie’s thought in an attempt to find ways in which the ecological sensitivities in Chewa culture may strengthen efforts by the Synod to motivate its members towards ecological responsibility and action on the basis of their faith.
AFRIKAANSE OPSOMMING: Die vraag wat staan teen die agtergrond van hierdie studie is die wenslikheid en moontlikheid al dan nie van die formulering van eie ekoteologiese insigte deur die Nkhoma Sinode C.C.A.P. in Malawi in die lig van die ekologiese krisis wereldwyd en in Malawi. Die kwessie wat eerste bespreek word is wat die ekologiese krisis is en wat die oorsake en gevolge daarvan is. ’n Ander kwessie is of die Nkhoma Sinode kan leer by bestaande ekoteologiese sienings, spesifiek die van Ernst M. Conradie en of dit, in die proses, elemente van Afrika-kultuur (spesifiek dié van die Chewa, wat die meerderheid van die Sinode se lede uitmaak) wat resoneer met Conradie se insigte in ag kan neem ten eiende ’n eie effektiewe en verstaanbare ekologiese boodskap te formuleer. Met betrekking tot die oorsake van die ekologiese krisis, word beide natuurlike en mensgemaakte oorsake uitgewys. Malawi, ’n baie arm land, word reeds negatief geraak deur die krisis op verskillende wyses en op bykans alle vlakke van die samelewing. Die bespreking van die ekoteologiese insigte van Conradie neem as vertrekpunt sy verstaan van die term “kerk” as locus van ekoteologiese refleksie en aksie. Conradie se verstaan van die teologiese oorsake en gevolge van die ekologiese krisis word verduidelik en aandag word veral gegee aan die mees onlangse klem in sy werk, naamlik sy verstaan van verbruikerskultuur as die kernoorsaak van die ekologiese krisis en wat die teologiese implikasies daarvan mag wees. Ten einde vas te stel hoe Chewa-kultuur mag bydra tot die Nkhoma Sinode se pogings om ’n eie ekoteologie te formuleer, word die betekenis en eienskappe van kultuur bespreek asook die belangrike kwessie van die verhouding tussen kultuur en toeologie/geloof. Verskillende elemente in Chewa-kultuur word dan geidentifiseer, veral mbt die eko logiessensitiewe aard daarvan. Uiteindelik word hierdie elemente in gesprek gebring met Conradie se insigte in ’n poging om maniere te vind waarin die ekologies-sensitiewe elemente in Chewakultuur mag bydra tot die pogings van die Nkhoma Sinode om die lede daarvan te lei tot groter ekologiese verantwoordelikheid en aksie gegrond op hul geloof.
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Vena, Christopher J. "Beyond Stewardship: Toward an Agapeic Environmental Ethic." [Milwaukee, Wis.] : e-Publications@Marquette, 2009. http://epublications.marquette.edu/dissertations_mu/16.
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Peebles, Anita L. "Ecotheology and the Parables of Jesus: Creative Re-readings of Parables In Light of the Environmental Crisis." Oberlin College Honors Theses / OhioLINK, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=oberlin1400870027.
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Pritchett, Justin William. "Cultivating wilderness : a phenomenological theology of wilderness spirituality and environmental ethics." Thesis, University of Aberdeen, 2018. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=237796.
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In the wake of Lynne White's 1967 thesis contending Christianity is the historical root of our environmental crises, theologians have struggled to articulate an environmentally friendly theology. These efforts, while substantive, have proven insufficient to reorient Christian environmental ethics and practice en mass. Pope Francis argues in Laudato Si, that dogma, doctrine, and arguments are always insufficient for redeeming human relations and instead calls for an ecological conversion via a wild spirituality. I answer this call by offering a phenomenological theology of wilderness spirituality that grounds environmental ethics in the experience of encountering God in the wilderness. I use the existential phenomenology of American philosopher Henry Bugbee and Czech phenomenologist Erazim Kohák to map phenomenological practice as spiritual discipline. By engaging in lived, practical, and embodied practices bracketing one's intellectual and physical common-sense attitudes, the practitioner is opened to and made receptive to the redeeming work of God. This topology of phenomenology as spiritual discipline illustrates how wilderness functions in scripture. In conversation with Dietrich Bonhoeffer's reading of the Genesis 3 curse as both curse and promise I argue that wilderness functions by killing sicut-deus-humanity and thereby becomes the site of redemption, healing, and benediction. This spiritual and ethical function of wilderness is also evident in the early desert monks and grounds their praxis and ethical development. Ultimately, it is by being made vulnerable and receptive in the wilderness that the early desert monks were able to participate in the reestablishment of the paradisaical innocence. This suggests that redeemed relations between humanity and the non-human world is dependent upon the sanctifying experience of wilderness deconstruction and encounter and thus the efficacy of environmental ethics depends upon the invitation to practice a wilderness spirituality.
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Guridi, Román. "Imago Dei as Kenosis: Re-imagining Humanity in an Ecological Era." Thesis, Boston College, 2017. http://hdl.handle.net/2345/bc-ir:107298.
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Thesis advisor: John R. SachsThis thesis is concerned with ecotheology and theological anthropology, in general, and in particular, with the interpretation of the imago Dei motif as a source of ecological commitment. More specifically, it is an exploration of the theological idea of kenosis as one meaningful, sound, and timely understanding of imago Dei within the context of the current ecological crisis. Although criticized for its alleged anthropocentric overtones, the notion of imago Dei should not be put aside or silenced, but rather reinterpreted. Understood as kenosis, it is a source and not a hindrance for ecological concern and ethical commitment inasmuch as it elicits a fruitful understanding of humanity. Therefore, this dissertation occurs at the intersection between ecotheology and theological anthropology, or in other words it is a theological exploration within the domain of theological anthropology through an ecological lens. Chapter one traces the appearance of ecotheology within contemporary theological reflection, its assessment of the ecological crisis, and the different models or strategies that theologians have explored in order to link ecological challenges and theology. After defining both “ecology” and “ecological crisis”, and identifying some of the manifestations of the latter, the chapter examines the specific rationale of ecotheology and shows how and why it calls into question three main assumptions of classic theological anthropology, namely, the dignity, uniqueness, and role of humanity within creation. It provides a clear understanding of the status of ecotheology, its particular rationale, and its challenge to standard theological anthropology. Chapter two turns to the interpretation of imago Dei. First, it characterizes and assesses three main historical lines of interpretation: essentialist, functionalist, and relational, which can summarize and group the contributions of those who have offered a theological understanding of imago Dei. Then, the chapter proposes the notion of kenosis as one sound, meaningful and timely interpretation of this theological motif. Defined as both making-room or self-limitation and self-giving or self-emptying love, kenosis is portrayed through its biblical and systematic usage. The chapter argues that kenosis discloses something crucial about God’s agency within creation and about Jesus Christ as revelatory of true humanity. Consequently, it can be considered as an inspiring and significant anthropological notion in the context of the current ecological crisis. Kenosis not only connects the three classic interpretations of imago Dei, but it also serves them as a specifier, inasmuch as it provides concrete content and a precise direction for understanding humanity as created in the image of God. The chapter ends dealing with the main critiques which have been addressed to kenosis as a meaningful notion for theological anthropology. Chapter three is a constructive one. It explores the fruitfulness of kenosis and its ability to shed light upon humanity through the three dimensions of ecology: personal, social, and environmental. It shows the inspiring character of kenosis as an anthropological image which helps to shape people’s imagination, and the way believers portray and make practical sense of the Christian depiction of humanity. First, after highlighting the necessity of ecological conversion and a new ethos, the chapter proposes the notions of limit and asceticism as two important anthropological features that kenosis offers to personal ecology, and that may inspire us in searching and discerning new ways of life. Then, the chapter addresses the issue of the images that may help us in our searching for and voicing new ways of social interaction and life. The concept of “civilization of poverty” coined by philosopher Ignacio Ellacuría is particularly examined. Rooted in the social dimension of ecology, this concept is in tune with the twofold movement of kenosis of self-limitation and self-giving love. Finally, the chapter shows how kenosis offers a corrective to the notion of stewardship and enhances what is better in it. Inasmuch as the former in its double meaning of self-limitation and self-giving love entails clear practical consequences, it complements greatly the latter, which has become a sort of default position for many theologians. It is shown how this alliance between these two images heightens what is good in each of them, in order to inspire us in discerning and embodying an ecologically friendly lifestyle
Thesis (STD) — Boston College, 2017
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology
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Sloane, III Edward Gary. "Remapping the ‘Geography of our Heart’: Towards a Place-Based Model of Education in Faith in Appalachia and Beyond." Thesis, Boston College, 2020. http://hdl.handle.net/2345/bc-ir:109008.
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Thesis advisor: Thomas GroomeHow should educators in faith respond to the reality of human-caused climate change and environmental destruction, especially in view of Pope Francis’ prophetic challenge for Catholics to take this reality with utmost and urgent seriousness? In particular, I address those educators in faith who work in and with communities that have borne the disproportionate costs of these realities. Indigenous peoples and those who live in communities where extractive and polluting industries such as timbering, mining, energy production from hydroelectric dams, and plastics production are paramount in my mind. However, I also address those whose imagination and communities are shaped by a consumer society that depends on the displacements and exploitation of the 2/3rds world. Drawing on the work of sociologist, Rebecca Scott, who identifies the thought patterns of the West as being grounded in a “logic of extraction,” I believe that educators in faith have an important role to play in assuring the reception of Pope Francis’ challenge among Catholic faithful to listen to the cry of Earth and the poor, particularly among most White Catholics in the West. In view of the dislocations of extractive socio-economic and cultural-political systems, this dissertation suggests that an appropriate pedagogical response begins with cultivating a deep sense of place. It is essential that each person comes to view their own being as grounded in places composed not only of human built environments but of land, water, and air. As opposed to the more common attitude of “care” or “stewardship” of Creation, the guiding vision of our relationship to Creation should be one of kinship. I give particular attention to the place of Appalachia as a case study for modelling what I call a critical Creation-centered pedagogy. To develop this pedagogy I draw upon Thomas Groome’s model of Shared Christian Praxis, bringing it into dialogue with place-based education. In my examination of place-based approaches to learning I give particular attention to the land education model developed by Indigenous educators. The choice of Appalachia is quite simply because Appalachia, particularly West Virginia, is my place. It is a place I love and know, and I hope that each reader will engage this dissertation with their own place in mind. This pedagogy is a critical pedagogy because it emphasizes the importance of identifying relationships of power that produce and maintain an extractive mentality. I give particular attention to settler colonialism, capitalism, and consumerism as extractive structural systems toward which education in faith must attend if it is to be a force of healing and justice. Young people engaged in critical Creation-centered education in faith are encouraged to think critically about the often complex and contradictory ways in which they are “placed” within these networks of power. It is Creation-centered because I regard Earth as our first and primary teacher. In dialogue with Urie Bronfenbrenner, I develop an understanding of the human person that is thoroughly relational. Human health and well-being are reciprocally related to the health and well-being of the “social ecologies” in which persons live. This requires that educators in faith attend to significant relationships and institutions as well as socio-economic and cultural-political systems with/in the lives of their students. With particular attention to adolescence, I examine the possibilities of Bronfenbrenner’s understanding of human development for faith development. For young people living in or displaced from places such as Appalachia, damaged by extractive systems, it is especially important that they are connected to empowering networks that allow them to nurture positive relationships with God, self, others, and Creation. These relationships must also empower agency from an early age. Young people should also be encouraged in developmentally appropriate ways to act as stakeholders within the significant communities and groups to which they belong. To this end, I draw upon the potential of connecting Positive Youth Development theory to education in faith, with particular attention to recent developments in this field that focus on youth-based community organizing and activism as especially salient for the positive and empowered faith development of young people displaced by oppressive systems of power. Education in faith, when grounded in place, has much to contribute to this process. However, this requires reading the Judeo-Christian tradition with place in mind. The Judeo-Christian tradition offers an alternative logic that calls for a conversion from extraction to jubilee. Covenantal values of sabbath and jubilee express a connection to the land which was central to Jesus’ ministry and preaching on the Kingdom of God. Jesus’ own experience of being placed in Galilee in the context of the extractive economies of the Roman Empire influenced his spiritual development and relationship to the Creator-liberator God. Ultimately, the Judeo-Christian God is a God of life and this includes the life of all beings and all of Creation. Jesus nurtured a movement that brought people into their own power, encouraging a new relationship to land and place. Education in faith should carry forth this mission by creating contexts for healing and justice in places damaged by extraction. Critical Creation-centered pedagogy involves all members of a community and to this extent place-based education in faith moves young people beyond the traditional classroom and challenges the traditional teacher-student relationship. Particularly for young people from oppressed communities, it is important that they discover knowledge present in their place and community. I address primary caregivers and families, classroom educators, parish communities, and the wider civic and bioregional community all of whom have a role to play within a place-based pedagogy. I also give attention to the unique role summer camp programs might play in this process. I conclude by attending to the work already being done by Catholics in Appalachia to seek a faith grounded in a healing and justice bringing relationship to Earth, testifying to the theological vision and ministerial work of the Catholic Committee of Appalachia. My own faith owes much to the ongoing witness of this remarkable movement, which I first encountered as a high school student. In part, my dissertation is an attempt to bring pedagogical focus to the theological and ministerial vision of this remarkable movement of the Spirit in the mountains
Thesis (PhD) — Boston College, 2020
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Religious Education and Pastoral Ministry
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Pahlau, Randi. "Hospitality and the Natural World within an Ecotheological Contextin William Shakespeare’s Much Ado about Nothing and Jane Austen’s Pride and Prejudice." Kent State University / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=kent1448050811.
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Ashmen, Krista, and Sébastien Bracco. "A Spiritual Organizaion for Sustainability? : The case of the Salvation Army Visby." Thesis, Uppsala universitet, Företagsekonomiska institutionen, 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-447323.
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This case study of the Salvation Army Visby (SAV) describes the theoretical concepts of a Christian narrative and sustainable action within a local organizational context. As a result, one of the main contributions of this research is the consideration of narratives within a Christian organization from the angle of current ecotheological debates. While there can hardly be a single definition of what a Christian narrative of sustainability would be, we have summarized two conflicting views — an anthropocentric and a biocentric one. Our use of narrative theory has helped us understand in what ways such an overarching narrative can have influence into a local organizational context. We found that the SAV is deeply influenced by a Christian narrative putting more emphasis on social work rather than on ecotheological notions. We argue that the SAV’s actions are therefore more in line with social sustainability. We conclude by exploring how sustainability, and notably from an environmental perspective, can further be put in place within Christian organizations such as the SAV.
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Matthews, Kellianne Houston. "Making Old Stories New in the Anthropocene: Reading, Creating, and the Cosmological Imagination in Darren Aronofsky's Noah." BYU ScholarsArchive, 2017. https://scholarsarchive.byu.edu/etd/6861.
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This thesis examines Darren Aronofsky's 2014 film Noah as a pattern for metafictionalizing narratives into thinking stories as we confront the uncertainty and challenges of the Anthropocene. While Ecocriticism has sought for the development and promotion of nature writing and environmentally oriented poetry and fiction- "new stories" that will shape a stronger environmental ethic"”it has placed too much responsibility for the environmental imagination on what we read rather than on the more important question of how we read. My argument addresses the readerly responsibilities that, if met, have the power to transform old stories and old habits of mind into environmentally relevant attitudes and behaviors. The search for new stories, in other words, although important, has tended to understate the responsibility of the reader to make stories new and to read them as cosmologies that pertain to our contemporary situation. What is needed are new ways to read and engage with stories, new reading methods to metaphorize narratives themselves, making them metafictional even when they are not. Now, in an age of climate change and environmental degradation, it is time for us to think about stories in relation to our role as protagonists in the story of the earth, imagining new possibilities and actively accepting our role of writing our story anew. I hope to demonstrate that this type of aggressive reading of even popular culture (often regarded as mainstream, or "œthoughtless" stories) can mine the necessary insights to reexamine humanity's relationship with the earth and its inhabitants.
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Riding, Michael J. "Revisiting the Desert Sublime: Billy's Ecotheological Journey in Cormac McCarthy's The Crossing." BYU ScholarsArchive, 2009. https://scholarsarchive.byu.edu/etd/2318.
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While McCarthy studies have emphasized elements of the sacred in his writing, this thesis adds a new historical perspective and synthesis to reading paradigms of Cormac McCarthy. The Crossing combines the patterns of the ancient pre-Hebraic genre of the desert sublime with the basic formula of the American Western genre to interrogate McCarthy's question of whether in the postmodern moment one can still divest oneself in the desert and find access to the sublime. In an era of an invisible or absent God where post-humanist thought erases the anthropocentric supremacy of human over animal and the earth itself, the one constant in the desert sublime genre is the physical reality of the desert itself. Thus, McCarthy's recourse is to infuse the desert sublime with contemporary ecological thought. In the desert Billy Parham encounters other desert dwellers who share with him shards and traces of belief while Billy also learns bodily from the material experience of his physical sojourn. Billy is a nascent postmodern saint whose journeys into the desert reveal to him the ecotheological principle of the interconnectedness of all things as a natural physical law that undergirds the spiritual truth guiding ethical behavior. Billy arrives at a point of radical transformation that teaches him the necessity of choosing compassion, affiliation, simple service, and humility in a world of interconnected beings and living forms.
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Oliveira, Willian Kaizer de. "As contribuições da agricultura familiar para discussão sobre preservação ambiental: em busca de elementos para uma ecoteologia da libertação." Faculdades EST, 2011. http://tede.est.edu.br/tede/tde_busca/arquivo.php?codArquivo=301.
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Conselho Nacional de Desenvolvimento Científico e TecnológicoA presente dissertação trata do seguinte tema: ecoteologia da libertação a partir das experiências e da construção de saberes por grupos sociais que lidam com a agricultura familiar. Tendo por objeto a Comunidade Evangélico-Luterana de Funil/MG, e seu projeto intitulado, inicialmente, Bicho do Mato, e mais tarde desenvolvido pela Cooperativa Regional Funil Solidário Ltda (COOPERSOL) procuramos analisar as propostas desenvolvidas na área teológica que tematizam a consequente relação da fé com a ecologia e, desta maneira, compreender como estes grupos puderam perceber a vivência comunitária galvanizada pelas experiências de solidariedade. Os pressupostos teóricos e as aplicações conceituais foram elaborados por um viés interdisciplinar que privilegiou um aporte latino-americano tanto em questões teológicas quanto sociológicas. Alguns elementos fundamentais dos quais intentamos retirar determinadas conclusões foram os seguintes: a ética e o respeito pela vida foram questões pontuais e de suma importância para o contexto sobre o qual problematizou a pesquisa, além do mais, procuramos destilar aspectos de um saber comunitário que encara a existência a partir da relação com a própria natureza, uma re-existência da cultura camponesa em perspectiva.
This work addresses the following topic: ecotheology of liberation from the experiences and knowledge construction by groups that deals with family farming. Having for its object the Comunidade Evangélico-Luterana de Funil/MG, and its project titled, originally, Bicho do Mato, and later developed by Cooperativa Regional Funil Solidário Ltda (COOPERSOL) we tried to analyze the proposals developed in the theological field that analyze the consequent relationship of faith to the ecology and, thus, understanding how these groups might perceive the experience galvanized by the experiences of community solidarity. The theoretical presuppositions and conceptual applications were developed by an interdisciplinary bias that favored a Latin American contribution to both sociological and theological issues. Some key elements of which intending to take certain conclusions were: the ethics and the respect for life were specif questions and of paramount importance to the context on which problematized the research, furthermore, we seek to distill aspects of a community knowledge that sees existence from the relation with nature, a re-existência of the peasant culture in perspective.
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Connor, Lena R. "Justified By Faith: The Upper Susquehanna Lutheran Synod and the Pennsylvania Natural Gas Fracking Controversy." Scholarship @ Claremont, 2013. http://scholarship.claremont.edu/pomona_theses/83.
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An exercise in applied Christian ecotheology, this thesis focuses on a community of Lutheran church bodies (ELCA) in North Central Pennsylvania as they grappled with natural gas hydraulic fracturing in the summer of 2012. In the paper, I employ a combination of theological, environmental, historical, and ethnographic research methodologies to ground my analysis of how this synod of Lutherans to date has approached the fracking boom. My primary research question is: How might the Upper Susquehanna Synod of the ELCA--as a representative body of 131 Lutheran churches that are steeped in tradition--use its history, community involvement, theology, and church structure to address an ecological quandary like fracking? I answer this question in four sections, with each chapter focusing on a different thematic sub-question. Though I borrow techniques from the social sciences, I have written this thesis as a narrative, in order to draw the reader into this fascinating community. Instead of separating my literature review from my ethnographic data, I blend the two together in each chapter, weaving together quotes from synod members with secondary source material. Embedded throughout the report are also maps that I have produced using a Geographic Information Systems (GIS) technique to give the story a spatial dimension. Additionally, I use photographs of the synod counties to enhance the reader’s understanding of the region’s ecological and cultural landscapes.
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Janson, Jens. "This World or Another? : Mapping Modern Theologies." Thesis, Uppsala universitet, Teologiska institutionen, 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-451207.
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In view of the complexity characterizing the contemporary discipline of academic theology, there is a need for functional models. Against the background of significant developments in twentieth-century theology, this thesis attempts to develop an analytical model which can make sense of some of the complexity characterizing this field. More specifically, the aim is to produce a model which can be used to distinguish between and relate different theological positions to each other at a meta-level. This is achieved through the elaboration of a two-dimensional typology composed of four quadrants representing distinct theological orientations. The proposed model and its analytical categories form the basis for a discussion of some key figures and themes in modern theology, with a particular emphasis on eschatologically oriented theologies. Finally, on the basis of preceding discussions, a case is made for theology’s ability to fulfill a vital cultural-critical role in a secular context.
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Mohamed, Najma. "Revitalising an eco-justice ethic of Islam by way of environmental education : implications for Islamic education." Thesis, Stellenbosch : Stellenbosch University, 2012. http://hdl.handle.net/10019.1/20280.
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Thesis (PhD)--Stellenbosch University, 2012.ENGLISH ABSTRACT: Despite the fact that Islam remains a powerful social force in the lives of many of its adherents, contemporary scholars lament the silence of Muslims on the environmental question. However, closer scrutiny reveals a burgeoning green movement amongst Muslims the world over. While scholarly works initially elucidated the scriptural basis for Islamic ecological ethics (ecoethics), efforts are now centred on translating the ecoethics of Islam into practice. The educational landscape of Islam is frequently put forward as the primary arena for imparting its ecological teachings. This thesis examines the connections between Islam, ecology and education, and investigates the revival of Islamic ecoethics by way of environmental education in the educational landscape of Islam broadly, and the maktab in particular. The maktab, the foundational educational establishment in Islam, remains underutilised despite its important place in the educational life of Muslims. A liberation ecotheology research framework was employed to display the richness of traditional resources and institutions in meeting contemporary environmental challenges. Through a conceptual analysis of sacred texts, traditions and contemporary thought on Islam, ecology and education, this thesis constructs an eco-justice ethic of Islam and draws out the pedagogical implications for implementing this ecoethic. Content analysis, of environmental education activities in the broader educational landscape of Islam, provides insights into environmental teaching and learning. Environmental education in the maktab, which plays a pivotal role in imparting the elementary teachings and values of Islam, is brought into focus by way of a curriculum review which examines the environmental elements encapsulated in two maktab curricula produced in South Africa. Implications for environmental teaching and learning in the maktab, are then extracted. This thesis affirms the important position of religious thought as a determiner of environmental action. It presents, from within a liberatory tradition of Islam, a theocentric eco-justice ethic which is based on the sovereignty of God, the responsible trusteeship of humankind and the intrinsic value of Creation. It puts forward an activist, transformative approach to environmental education, premised upon an integrated knowledge structure and educational objectives which require reflective and critical engagement with all ecological knowledge, responsible environmental action, and social transformation. And it proposes a transformative approach to environmental education to bring the liberatory intent of the Islamic environmental tradition into focus, both in the broader educational landscape of Islam, as well as the maktab. Muslims own a fair share of the global concern around the earth’s health and wellbeing. To varying degrees, they continue to draw upon religious teachings to shape their values, beliefs and attitudes towards life - including the environment. Revitalizing ecological ethics in the educational establishment of Islam provides an impetus to not only uncover Islam’s environmental tradition, but to affect Muslim awareness and action on the ecological question.
AFRIKAANSE OPSOMMING: Ondanks die feit dat Islam ‘n sosiale krag in die lewens van baie van sy aanhangers is, beklaag hedendaagse geleerdes die stilte van Muslims op die omgewings-vraag. Nadere ondersoek toon egter ‘n ontluikende groen beweging onder Muslims die wêreld oor. Terwyl navorsing tot dusver die skriftuurlike basis vir die Islamitiese ekologiese etiek (ekoetiek) verklaar, is pogings nou gevestig op die omskepping van hierdie ekoetiek in die praktyk. Die opvoedkundige landskap van Islam is dikwels na vore gebring as die primêre arena vir die oordra van sy ekologiese leerstellings. Hierdie tesis ondervra die verband tussen Islam, ekologie en opvoeding, en ondersoek die herlewing van die Islamitiese ekoetiek deur middel van omgewingsopvoeding in die opvoedkundige landskap van Islam in die algemeen, en die maktab in die besonder. Die maktab, die belangrikste grondlegging-stigting in Islam, bly onderbenut ten spyte van sy belangrike plek in die opvoedkundige lewe van Muslims. ‘n Bevrydings-ekoteologie navorsing raamwerk was in diens geneem om die rykdom van die tradisionele middele en instellings van die Islamietise ekoetiek na vore te bring. Deur middel van ‘n konseptuele analise van heilige tekste, tradisies en hedendaagse denke oor Islam, ekologie en opvoeding, bou hierdie tesis ‘n ekogeregtigheids etiek van Islam, en ontrek die pedagogiese implikasies vir die uitvoering van hierdie ekoetiek. Inhoud analise van omgewingsopvoedingaktiwiteite in die breër opvoedkundige landskap van Islam bied verder insigte tot omgewingsopvoeding praktyke aan. Omgewingsopvoeding in die maktab, wat ‘n belangrike rol speel in die oordra van die basiese leerstellings en waardes van Islam, is by wyse van kurrikulum-hersiening ondersoek. Hierdie hersiening ondersoek die omgewings-elemente vervat in twee maktab kurrikulums wat in Suid-Afrika geproduseer is. Implikasies vir omgewingsopvoeding in die maktab word dan ontrek. Hierdie tesis bevestig die belangrike posisie van godsdienstige denke as ‘n bepaling van omgewings-aksie. Dit bied, binne ‘n bevreiheids-tradisie in Islam, ‘n teosentriese eko-geregtigheids etiek aan wat baseer is op die opperheerskap van God, die verantwoordelike herderskap van mensdom en die innerlike waarde van die skepping. Dit poneer ‘n transformatiewe benadering tot omgewingsopevoeding wat berus op ‘n geïntegreerde kennis struktuur en opvoedkundige doelwitte wat reflektiewe en kritiese omgang met ekologiese kennis vereis; verantwoordelike omgewings-aksie; en sosiale transformasie. Dit bied ook aan dat die Islamitiese omgewings-tradisie deur middel van ‘n transformatiewe benadering tot omgewingsopvoeding, beide in die breër opvoedkundige landskap van Islam sowel as die maktab, na vore gebring kan word. Muslims besit ‘n groot deel van die wêreldwye besorgdheid oor die aarde se gesondheid en welstand. Tot wisselende grade, gaan hulle voort om hulle waardes, oortuigings en houdings teenoor die lewe, insluitend die omgewing, op godsdienstige leerstellinge te baseer. Om nuwe lewe in die ekologiese etiek van Islam in die opvoedkundige vestiging te blaas, bied ‘n geleentheid aan om nie net Islam se omgewings-tradisie te ontbloot nie, maar ook om die bewustheid en optrede van Muslims op die ekologiese vraag te beïnvloed.
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Barbosa, Da Silva Paulo. "Les nouveaux paradigmes de la Théologie de la Libération." Thesis, Strasbourg, 2020. http://www.theses.fr/2020STRAK001.
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Cette thèse est consacrée aux nouveaux paradigmes de la Théologie de la Libération dans une approche théologique et interdisciplinaire. Comment la TdL est-elle passée de l’option préférentielle pour les pauvres au choix prioritaire pour la pauvre Terre-Mère ? Cette réflexion part de la genèse de la TdL, en mettant en évidence le pacte des catacombes, les CEB, la pédagogie de Paulo Freire, la méthodologie pastorale, le Conférences Épiscopales de Medellin et Puebla, le travail d’inculturation et d’évangélisation, les témoignages évangéliques de certains évêques, prêtres et religieuses, la conceptualisation de la Pachamama/Tonantins et Sumak Kawsay, les cosmologies des peuples de l’Amazonie brésilienne, la théologie India et la théologie de la Terre. L.Boff explique cette interaction entre l’être humain, la Terre-Mère (Cosmos) et Dieu (sacralité). Cette relation d’interdépendance et d’intercommunion, il l’appelle « ecothéologie de la libération », dans un sens plus anagogique, « ecospiritualité ». Cette recherche essaie aussi de comprendre si la TdL est une théologie, dans le sens classique, ou une méthode de faire pastorale, de faire théologie. Cette systématisation théologique des expériences des CEB a apporté une « révolution » pastorale dans l’Église Latino-Américaine et par conséquent dans l’Église universelleThis thesis is dedicated to the new paradigms of the Theology of Liberation through a theological and interdisciplinary approach. How did the Theology of Liberation move from a preferential focus on the poor to choosing poor Mother Earth as a priority ?This reflection starts with the genesis of the Theology of Liberation, high lightening the pact of the catacombs, the CEB, Paulo Freire’s pedagogy, the methodology of the pastoral, the Episcopal Conferences of Medellin and Puebla, the evangelization and inculturation in the culture of people task, the evangelical witnessing of some bishops, priests and nuns, the conceptualization of the Pachamama/Tonantins and Sumak Kawsay, the cosmologies of the peoples of the Brazilian Amazonia, the theology India and the Theology of the Earth.L. Boff explains this interaction between the human being, Mother-Earth (cosmos) and God (the Sacred). He calls this interdependency and intercommunion relationship « ecotheology of the liberation » and in a more anagogical way, « ecospirituality ». This research also aims method of doing pastoral, of doing theology. This theological systematization of the experiences of the CEB has created a « revolution » in pastoral in the Latin-American Church and as a consequence to the universal Church
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Douglas, Steven Murray, and u4093670@alumni anu edu au. "Is 'green' religion the solution to the ecological crisis? A case study of mainstream religion in Australia." The Australian National University. Fenner School of Environment and Society, 2008. http://thesis.anu.edu.au./public/adt-ANU20091111.144835.
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A significant and growing number of authors and commentators have proposed that ecologically enlightened (greened) religion is the solution or at least a major part of the solution to the global ecological crisis. These include Birch, 1965 p90; Brindle, 2000; Callicott, 1994; Gardner, 2002, 2003, 2006; Gore Jr., 1992; Gottlieb, 2006, 2007; Hallman, 2000; Hamilton, 2006b, a, 2007b; Hessel & Ruether, 2000b; Hitchcock, 1999; King, 2002; Lerner, 2006a; McDonagh, 1987; McFague, 2001; McKenzie, 2005; Nasr, 1996; Oelschlaeger, 1994; Palmer, 1992; Randers, 1972; Tucker & Grim, 2000; and White Jr., 1967. Proponents offer a variety of reasons for this view, including that the majority of the worlds and many nations people identify themselves as religious, and that there is a large amount of land and infrastructure controlled by religious organisations worldwide. However, the most important reason is that religion is said to have one or more exceptional qualities that can drive and sustain dramatic personal and societal change. The underlying or sometimes overt suggestion is that as the ecological crisis is ultimately a moral crisis, religion is best placed to address the problem at its root.
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Proponents of the above views are often religious, though there are many who are not. Many proponents are from the USA and write in the context of the powerful role of religion in that country. Others write in a global context. Very few write from or about the Australian context where the role of religion in society is variously argued to be virtually non-existent, soon to be non-existent, or conversely, profound but covert.
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This thesis tests the proposition that religion is the solution to the ecological crisis. It does this using a case study of mainstream religion in Australia, represented by the Catholic, Anglican, and Uniting Churches. The Churches ecological policies and practices are analysed to determine the extent to which these denominations are fulfilling, or might be able to fulfil, the proposition. The primary research method is an Internet-based search for policy and praxis material. The methodology is Critical Human Ecology.
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The research finds that: the greening of these denominations is evident; it is a recent phenomenon in the older Churches; there is a growing wealth of environmentalist sentiment and ecological policy being produced; but little institutional praxis has occurred. Despite the often-strong rhetoric, there is no evidence to suggest that ecological concerns, even linked to broader social concerns (termed ecojustice) are core business for the Churches as institutions. Conventional institutional and anthropocentric welfare concerns remain dominant.
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Overall, the three Churches struggle with organisational, demographic, and cultural problems that impede their ability to convert their official ecological concerns into institutional praxis. Despite these problems, there are some outstanding examples of ecological policy and praxis in institutional and non-institutional forms that at least match those seen in mainstream secular society.
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I conclude that in Australia, mainstream religion is a limited part of the solution to the ecological crisis. It is not the solution to the crisis, at least not in its present institutional form. Institutional Christianity is in decline in Australia and is being replaced by non-institutional Christianity, other religions and non-religious spiritualities (Tacey, 2000, 2003; Bouma, 2006; Tacey, 2007). The ecological crisis is a moral crisis, but in Australia, morality is increasingly outside the domain of institutional religion. The growth of the non-institutional religious and the spiritual but not religious demographic may, if ecologically informed, offer more of a contribution to addressing the ecological crisis in future. This may occur in combination with some of the more progressive movements seen at the periphery of institutional Christianity such as the eco-ministry of Rev. Dr. Jason John in Adelaide, and the Creation Spirituality taught, advocated and practiced by the Mercy Sisters Earth Link project in Queensland.
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Wendt, Candice Dee. "Interpreting the Sacred in As You Like It: Reading the "Book of Nature" from a Christian, Ecocritical Perspective." BYU ScholarsArchive, 2009. https://scholarsarchive.byu.edu/etd/2325.
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Since the advent of the environmental crisis, some writers have raised concerns with the moral influence of Christian scripture and interpretive traditions, such as the medieval book of nature, a hermeneutic in which nature and scripture are "read" in reference to one another. Scripture, they argue, has tended to stifle sacred relationships with nature as a non-human other. This thesis argues that such perspectives are reductive of the sacred quality of scripture. Environmental perspectives should be concerned with the desacralization of religious texts in addition to nature. Chapter one suggests that two questions surrounding the medieval book of nature's history can help us address ways that such perspectives reduce religious interpretation of sacred texts. The first question is the tension between manifestation and proclamation, or the question of how scripture and nature reveal sacred meanings. The second is the problem of evil, or the question of where evil and suffering come from. It also proposes that Shakespeare's As You Like It and religious philosophy, particularly Paul Ricoeur's writings, can help us address these problems and provide a contemporary religious perspective of the "book of nature." Drawing on scenes in the play in which nature is "read" as a book and Ricoeur's essay on "Manifestation and Proclamation," chapter two argues how manifestation often works interdependently with proclamation. Chapter three discusses how anthropocentric worldviews in which natural entities are exploited also distort interpretive relationships with scripture. Overcoming desacralization requires giving up desires to suppress contingencies, particularly suffering, in nature and in interpreting religious texts. Only as the characters in As You Like It accept contingencies are they able to engage hidden sources of hope, which is comparable to the need to let go of mastery in interpretation Ricoeur describes. Chapter four discusses problems with attempts to uncover the origins of the environmental crisis by discussing what Ricoeur writes about the problems with theodicy and Jean-Luc Marion's phenomenology of evil. Assumptions that specific human origins for evil can be blamed confirm deceptively human-centered worldviews and can mask valuable messages about how to morally respond to suffering that are taught in Judeo-Christian narratives.
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"Ecological crisis and theology: a relational approach." 2005. http://library.cuhk.edu.hk/record=b5893297.
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Lau Man-cho.Thesis (M.Div.)--Chinese University of Hong Kong, 2005.
Includes bibliographical references (leaves 50-51).
Abstracts in English and Chinese.
Abstract --- p.1
Introduction --- p.2-8
Chapter Chapter 1: --- The relationship between Christianity and ecological crisis --- p.9-19
Chapter 1.1 --- Anthropocentrism --- p.9-12
Chapter 1.2 --- Biocentrism --- p.12-15
Chapter 1.3 --- Theocentrism --- p.15-18
Chapter 1.4 --- Summary --- p.18-19
Chapter Chapter 2: --- The Being of God as communion of relationship --- p.20-24
Chapter Chapter 3: --- The supportive evidences for relational approach in the eco-theological disscusion --- p.25-37
Chapter 3.1 --- Sallie McFague and the body of God --- p.25-30
Chapter 3.2 --- Denis Edwards and the Spirit of communion --- p.30-32
Chapter 3.3 --- Jurgen Moltmann and God in Creation --- p.32-36
Chapter 3.4 --- Summary --- p.36-38
Conclusion --- p.39-49
Bibliograhpy --- p.50-51
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Kaunda, Chammah Judex. "Creation as a dwelling place of God : a critical analysis of an African biocentric theology in the works of Gabriel M. Setiloane." Thesis, 2010. http://hdl.handle.net/10413/3465.
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The study argues that for the African church to become responsive to the changing circumstances with regard to the African ecological crisis, there is a need to reconstruct those aspects of Christianity that are non-functional in an African Christian context. Drawing insights from both Gabriel Setiloane‘s thoughts on African Biocentric theology and the myths of origin among the Yoruba, the Chewa and the Boshongo people, the study argues that in African cosmology, there is a clear interconnectedness that does not allow for complete independence of one another as is the case in the western world-view.
In this regard, the study argues that these African myths of origin are not only feasible but are a more plausible theological response to the contemporary understanding of the universe emerging from scientific explanation of the development of life on earth than the Judaeo-Christian myth of origin (Setiloane 1986:15). In African thought, as envisaged by Setiloane and the three myths of origin, cosmic harmony and balance depend on the integrity of each being for the sake of all other creation. This means that every action that does not affirm life in the cosmos has an effect not only on other creation but on humanity as well.
Thus, the study proposes that for African Christian ecological theology to be effective in the context of Africa, first, it must embrace a unified approach to the cosmos and all things because both the physical and spiritual share the same community and the Creator. Thus, there will be equality between humans and nonhuman nature. Second, it must rediscover the Holy Spirit in the African concept of Vital Force and God must be seen as dwelling in the cosmos through the Holy Spirit. This view will re-sacralise the material universe on account that it will be seen as the holy of holies, a dwelling place of God.Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2010.
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Chigorimbo, Joshua. "Developing an ecotheological framework based on Matthew 5-7." Thesis, 2012. http://hdl.handle.net/10210/5127.
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Rayson, Dianne P. "Bonhoeffer's theology and anthropogenic climate change: in search of an ecoethic." Thesis, 2017. http://hdl.handle.net/1959.13/1349861.
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Research Doctorate - Doctor of Philosophy (PhD)This thesis explores the theology of Dietrich Bonhoeffer, via primary and secondary texts, in attempting to develop a Christian response to the problem of anthropogenic climate change. As such, it draws on Bonhoeffer’s unfinished yet partially systematic theology but might be characterised essentially as a work in the fields of practical and public theology that commend theology as an important voice in addressing contemporary issues. The main research question concerns whether, and if so to what extent, Bonhoeffer’s theology can contribute to ecotheological and ecoethical thinking in the current period known as the Anthropocene. The Anthropocene, the ‘Age of Humans’, is the geological epoch defined by human modification of Earth’s systems, as evidenced by observable residue in Earth’s crust, and resulting in rapid and widespread changes, including climate disruption. Since human development has occurred during the relatively stable climatic period of the Holocene (meaning ‘wholly recent’), the persistence of human civilisation outside of these conditions is rendered under threat. Loss of biodiversity has implications for the functionality of ecologies, including our own human viability, as well as the direct and demonstrable effect on other species. The new epoch can be seen to include ethical problems of a unique order to which Christianity has been slow to respond, much less offer leadership in finding new ways in which humans and Earth might interact. Indeed, the thesis will contend that theologies of dominion and domination have contributed in their own way to the problem of climate disruption. This thesis utilises the Christologically-focussed theology of Bonhoeffer to interrogate the nature of human relationships, including those between humans, our fellow species, and Earth herself. Through Bonhoefferian insights, the thesis explores those problematic theologies of domination and mastery that have prevailed, emanating especially from the ways that the Genesis creation myths have been interpreted. It supplants these interpretations with ecotheological and ecoethical propositions that can serve as the basis of a Christian theological response to the problems emerging from the Anthropocene. This theology is reliant on Bonhoeffer’s notions of Christ’s immanence and kenosis, and associated ethical notions of vicarious responsible action and context. The central methodology is one of theoretical and conceptual analysis focussed on the examination of select primary texts, analysed according to their original context and purpose, as well as pertinent secondary texts, both of which are then applied to the contemporary problem of climate change, as explicated by its own relevant literature. The thesis proposes the idea that Bonhoeffer’s notion of ‘worldly Christianity’, focussed on a penultimate, Earth-bound, unified reality, might be depicted, in the Anthropocene, as ‘Earthly Christianity’. Earthly Christianity then becomes central to a Bonhoefferian formulation that facilitates a Christian response to the problems of climate disruption in the Anthropocene.
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Nduye, Gabriel Ezekia. "Tilling and keeping the earth in an unjust economic order towards an African eco-theological framework." Thesis, 2011. http://hdl.handle.net/10413/8289.
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This study proposes an African life sustaining eco-theological framework for tilling and preserving the earth in the context of food insecurity and environmental degradation. The study argues that food insecurity in Tanzania results from an unjust economic order, application of modern farming methods and a lack of concern for the environment.
The study examines the impact of the industrial agricultural revolution and the green revolution on food security and the environment. It argues that although these modern approaches to agriculture have improved the status of food security in many places in the world, their negative impact on the environment cannot be underestimated. More importantly, most of these modern farming methods are not compatible with the smallholder farmers in rural Tanzania due to their cost concentrated nature. The study has identified organic farming methods as having the potential to increase food production and take care of the environment. The study concludes that an African life sustaining eco-theological framework must comprise, but not limited to, six principles. These include: an African world view, a life-centred vision, a focus on sustainability, an African ethic of care, an understanding of salvation as holistic and recognition of an ecumenical earth community. An African life sustaining eco-theological framework that embodies these principles is capable of developing a sustainable relationship between humankind and non-human creatures.
Further, such a framework ensures the sustainability of life within the entire ecumenical earth community. It will stand against all forces, powers, structures and systems that are a threat to life in all its dimensions. This framework will advocate for the systems, structures and practices that are life affirming. However, in order for this framework to be fruitful, the application of these principles should not be restricted to the human community alone. Rather they must extend to include the entire earth community which form a web of life on earth. In a long run this will help shape the behaviour, attitudes and practices of humankind in relation to nature, which will then lead to the addressing of issues of food insecurity and environmental degradation in Tanzania.Thesis (M.A.)-University of KwaZulu-Natal, Pietermaritzburg, 2011.
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Caron, Alexandra. "Vers une éthique écoféministe et interspirituelle de l’eau : dialogue entre néopaganisme, christianisme et traditions autochtones en Amérique du Nord." Thèse, 2017. http://hdl.handle.net/1866/20136.
Full text
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Kavusa, Kivatsi Jonathan. "Humans and ecosystems in the priestly creation account : an ecological reading of Genesis 1:1-2:4A." Diss., 2012. http://hdl.handle.net/10500/9906.
Full textAbstract:
This study attempts to offer an ecological interpretation of Genesis 1: 1-2:4a in view of
the question as to what extent this passage bears footprints of anthropocentrism, on the
one hand, and/or ecological wisdom, on the other hand. Extant ecological readings of
this text tend to either recover its ecofriendliness, or they criticise the text on the basis
of its dominion and subdual language in Genesis 1:26-28 which seems to go against
the grain of ecological sensibilities.
In resonance with revisionist readings, this study shows that the only way to mollify
the dominion language of Genesis I :26-28 is to read this section as part of the whole
Priestly creation account. Elements of the exilic context and many literary features of
Genesis I: l-2:4a present humans as a member of a world of interdependences. Hence,
accusing Genesis I: l-2:4a of lying at the root of modern indifference towards nature,
is not the whole story.Old Testament & Ancient Near Eastern Studies
M. A. (Biblical Studies)
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Douglas, Steven Murray. "Is 'green' religion the solution to the ecological crisis? A case study of mainstream religion in Australia." Phd thesis, 2008. http://hdl.handle.net/1885/49314.
Full textAbstract:
A significant and growing number of authors and commentators have proposed that ecologically enlightened (‘greened’) religion is the solution or at least a major part of the solution to the global ecological crisis. These include Birch, 1965 p90; ... . Proponents offer a variety of reasons for this view, including that the majority of the world’s and many nations’ people identify themselves as religious, and that there is a large amount of land and infrastructure controlled by religious organisations worldwide. However, the most important reason is that ‘religion’ is said to have one or more exceptional qualities that can drive and sustain dramatic personal and societal change. The underlying or sometimes overt suggestion is that as the ecological crisis is ultimately a moral crisis, religion is best placed to address the problem at its root. ¶ ... ¶ This thesis tests the proposition that religion is the solution to the ecological crisis. It does this using a case study of mainstream religion in Australia, represented by the Catholic, Anglican, and Uniting Churches. The Churches’ ecological policies and practices are analysed to determine the extent to which these denominations are fulfilling, or might be able to fulfil, the proposition. The primary research method is an Internet-based search for policy and praxis material. The methodology is Critical Human Ecology. ¶ ...
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Tshenye, Rantshabo Daniel. "The status of environmental literacy and Christian environmental stewardship in selected training institutions of the Uniting Reformed Church in Southern Africa." Thesis, 2012. http://hdl.handle.net/10500/10479.
Full textAbstract:
Despite the fact that the Bible as the inspired Word of God deals primarily with the relationship between God and humankind and the way to salvation and eternal life, the Bible also presents tenets that entreat the protection of the natural and biophysical world. Consequently, since the environment is a foremost aspect of God’s creation it is appropriate to establish the Biblical perspective on creation as a whole and Christians’ subsequent position and duty to creation.
Humankind has been ecologically irresponsible. Greed, inadequate knowledge and negligence have led to exploitation, degradation, and disregard for the natural environment. Unfortunately, there appears to be a “deep silence” within the Christian Church worldwide as well as in South Africa on believers’ role and duty towards the natural created environment. The premise underpinning this thesis is that God’s redemptive care applies not only to people, but also to the whole of creation and that believers have a Biblical mandate to care for the natural environment and afford it its concomitant value. The Bible provides believers with directives regarding environmental care summarised in God’s requirement for man to “work [the earth] and take care of it” (Gen. 2: 15).
The anticipated outcomes of this research were to establish the status of Environmental Stewardship as a dimension Christian Stewardship and the level of Environmental Literacy provided for in the curricula of theological seminaries of the Uniting Reformed Church in Southern Africa. The study further attempted to determine the level of understanding and stance of ministers, lecturers, elders and students towards these issues.
Believers have a duty of care in relation to God’s creation in totality – both humanity and the natural environment. There is a great need for Christian discussion on and improvement in the appropriate use and protection of the environment.Curriculum and Instructional Studies
D. Ed. (Didactics)
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Sebego, Tebogo Zakia. "Developing a contextual approach to ecological mission." Diss., 2016. http://hdl.handle.net/10500/20312.
Full textAbstract:
This thesis examines the role of Melodi Ya Tshwane Christian Youth Ministry (MyT CYM) in the context of what is increasingly observable environmental crisis with a view of developing a contextual approach to ecological mission. The research does not focus primarily on the environmental crisis itself except to note that its scope incorporates not only environmental issues, but has some important implications for social justice as well. The research recognises the role that MyT CYM must play as part of their contribution towards addressing the environmental crisis. Such a role is based not on a pragmatic response to the situation, but flows from the missional nature and theology of the church. Therefore, the missional church has an obligation to address this issue, through Christian mission that takes seriously the biblical call to care and preserve the integrity of creation. Finally, this research aims to assist MyT CYM to understand the theological basis for contextual action towards developing an appropriate ecological mission.Christian Spirituality, Church History and Missiology
M. Th.(with Specialisation in Urban Ministry)
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Ngwena, Patricia Dudu. "African eco-theology : land, ecology, and indigenous wisdom in the works of Samson Gitau, Kapya Kaoma, and Jesse Mugambi." Diss., 2020. http://hdl.handle.net/10500/26754.
Full textAbstract:
Abstracts in English, Xhosa and Afrikaans.Using an interdisciplinary and multidisciplinary approach, this study investigates the eco-theological contributions of three main interlocutors from East and Southern Africa, namely Samson Gitau, Kapya Kaoma and Jesse Mugambi, all of whom are African theologians. The three theologians seek to address ecological degradation from an African ecological perspective, by drawing on African Indigenous Knowledge Systems and African Christianity and Religiosity. The contributions of the three theologians in their respective chapters enable the study to identify the systems and practices that are under-researched and not utilised even though they are ecologically sensitive systems. Owing to a number of factors, African Indigenous Wisdom Knowledge Systems have not been adequately explored. African Indigenous Wisdom is a body of knowledge systems with ecological overtones. From a theological and African religiosity perspective, Gitau, Kaoma and Mugambi highlight the need for natural theology to be adopted by the Church as an institution. Gitau stresses the importance of relations based on the African concept of God, humanity and creation. The study addresses the gap in the existing knowledge by drawing on the main interlocutors to investigate the ecological crisis and by adopting an interdisciplinary and multidisciplinary approach. According to this approach, as applied by Gitau, Kaoma and Mugambi, the indigene’s systems are not adequately explored and churches in Africa are ecologically insensitive. African churches ought to embrace Indigenous Wisdom Knowledge Systems and form an African eco-theology. The study has brought to the fore the ecological overtones of African religious belief systems and African Christianity that, together, provide the basis for Christian ecological ethics inside and outside the faith community. Gitau, Kaoma and Mugambi condemn the Church as an institution and other voices for not taking a leading role in addressing contemporary ecological issues.
Olu phando lusebenzisa iindidi ngeendidi zophando, esi sifundo siphanda ngegalelo labangeneleli abathathu – uGitau, uKaoma kwakunye noMugambi – kwela candelo lengqiqo-buThixo eligqale kulwalamano oluphakathi kwenkolo nendalo. Bobathathu ke aba baziingcali zengqiqo-buThixo zase-Afrika. Ezi ngcali zontathu zijongene nokuthotywa kwesidima sendalo, kwakunye nokonakaliswa kwayo, besebenzisa ukuqonda kwase-Afrika, betsala kwizimvo zeeNkqubo Zolwazi Lwemveli Lwama-Afrika, ubuKhristu ngokwama-Afrika kwakunye nenkolo. Igalelo lengcali nganye, ngokwezahluko abathe bazibhala, libangela olu phando luzibone izithuba ezikhokhelela kwiinkqubo nezithethe ezingaphandisiswanga, nezingasetyenziswayo, nangona zona ziyihlonipha indalo. Ngenxa yeemeko ngeemeko, ulwazi lwesintu alunikwanga ngqalelo ngokwaneleyo. Xa kujongwa intlalo ngokwesintu, kuyacaca ukuba ulwazi lwesintu lulwazi olucwangcisekileyo, olukwaquke nolondolozo lwendalo. Xa sisondela kulo mba wolondolozo lwendalo ngokwengqiqo-buThixo, uGitau, uKaoma kwakunye noMugambi bagxininisa ukubaluleka kwecandelo lengqiqo-buThixo elijongene nokutyhileka kukaThixo endalweni, kwakunye nokwamkelwa kweli candelo emabandleni onke, kwiimvaba zonke, nakwinkolo yesintu. UGitau ugxininisa ukubaluleka kobudlelwane obusekwe kwindlela uThixo abonwa ngayo ngama-Afrika, kuluntu nakwindalo. Olu phando luzama ukuvala isikhewu esikulwazi olukhoyo ngokufumana ukuqonda kwaba bangeneleli bathathu, ngenjongo yokujongana nolondolozo lwendalo olusebenzisa iindidi ngendidi zokuphanda. Le nkqubo yophando phakathi kwamacandelo ngamacandelo isetyenziswa nguGitau, uKaoma kunye noMugambi ibonakalise inyani yokuba iinkqubo zesintu azihlolisiswanga ngokwaneleyo kwaye iinkonzo zaseAfrika aziyiniki ngqalelo indalo, kwaye kufuneka zamkele ulwazi lwesintu ukuze kwakheke icandelo lengqiqo-buThixo elingqale kulo mba wolondolozo lwendalo ngokwase-Afrika. Olu phando luveze into yokuba inkolo yesintu kunye neenkonzo zase-Afrika zilufanele ulondolozo lwendalo, kwaye imigaqo yokuziphatha yamaKhristu malunga nolu londolozo ezinkonzweni nasekuhlaleni, lusekwe phezu kwazo. UGitau, uKaoma kwakunye noMugambi bayalikhalimela ibandla lamaKhristu, kunye nezinye izimvo ezichazwayo kolu phando, ngokungathathi nxaxheba ikhokelayo ekulungisweni kwemiba yangoku yolondolozo lwendalo.
Volgens 'n interdissiplinêre en multidissiplinêre benadering ondersoek hierdie studie die ekoteologiese bydraes van drie Afrika-teoloë uit Oos- en Suider-Afrika, naamlik Samson Gitau, Kapya Kaoma en Jesse Mugambi. Hierdie drie teoloë beskou die kwessie van ekologiese agteruitgang uit 'n Afrika- ekologiese perspektief en put uit inheemse Afrika- kennisstelsels en die Afrika-Christendom en religiositeit. ʼn Ondersoek na die bydraes van elke teoloog, elkeen s’n in ʼn afsonderlike hoofstuk, bring stelsels en praktyke aan die lig wat nog nie genoegsaam nagevors is nie, en nie gebruik word nie, alhoewel dit ekologies sensitiewe stelsels en praktyke is. As gevolg van verskeie faktore is inheemse Afrika- wysheid-en-kennisstelsels nog nie voldoende ondersoek nie. Inheemse Afrika-wysheid-en- kennisstelsels is kennisstelsels met 'n ekologiese ondertoon. Uit 'n teologiese perspektief dring Gitau, Kaoma en Mugambi daarop aan dat die Kerk as 'n instelling die ekologiese teologie volgens Afrika-religiositeit aanvaar. Gitau beklemtoon die belangrikheid van verhoudings wat op die Afrika-konsep van God, menslikheid en skepping gebaseer is. Hierdie studie vul 'n leemte in die bestaande kennis aan deur uit die primêre gespreksgenote se kennis te put om die ekologiese krisis deur ʼn interdissiplinêre en multidissiplinêre benadering aan te pak. Volgens hierdie benadering, wat deur Gitau, Kaoma en Mugambi volg word, is inheemse kennisstelsels nog nie na behore ondersoek is nie, is kerke in Afrika ekologies onsensitief, en moet hulle inheemse wysheid-en-kennisstelsels omhels om 'n Afrika-ekoteologie te ontwikkel. In die studie tree die ekologiese toonaard van die Afrika- gelowe en die Afrika-Christendom na vore, wat saam die grondslag vir ʼn Christelike ekologiese etiek binne en buite die geloofsgemeenskap vorm. Gitau, Kaoma en Mugambi veroordeel die Kerk as 'n instelling en ander stemme omdat hulle nie 'n leidende rol in die aanpak van hedendaagse ekologiese kwessies speel nie.
Philosophy, Practical and Systematic Theology
M.Th (Systematic Theology)