Journal articles on the topic 'Ecotheology'

Reviewing the diversity of responses in English-language ecotheology over the last forty years or so, what impresses the reader is the vigour of the response of theology to ecological concerns. Of course, every undergraduate who has studied in this area can quote Lynn White’s 1967 judgement that ‘Christianity is the most anthropocentric religion the world has seen’. Yet, as you review the material, that is hardly the only impression the reader is left with. Mostly, what strikes home is the range and energy of the theological responses. Of course, some adherents of theology proper might regard ecotheology as without standing. Is not environmental concern after all properly a matter for Christian social ethics? However, for those who consider that environmental concern presents the need for the construction or reconstruction of Christian commitments, ecotheology names that theological effort. In what follows, three ways are identified in which nature enters into theology as a way of presenting how ecotheology proceeds. Moreover, a narrative of development is offered in the sense that ecotheology has unfolded by drawing on immanentist themes in theology that stress the presence of God. As difficulties have emerged with this procedure, ecotheology has sought to attend to emerging issues and problems. Finally, this essay concludes by bringing the story of ecotheology up to date: the final topic of consideration is the ecotheology of climate change.

The contemporary global ecological crisis is a pressing concern for Christian theology. This essay proposes an activist approach that relates ecotheology to the classic doctrine of creation. Further, it mines the Wesleyan-Pentecostal heritage and theological trajectory for a faithful and effective approach for addressing relevant environmental concerns. Finally, it concludes with a summative reflection on the precise shape of a Wesleyan-Pentecostal ecotheology. The result is a constructive proposal for advancing Pentecostal contributions to ecotheology.

ECOTHEOLOGY: A Christian Conversation by Kiara A. Jorgenson and Alan G. Padgett, eds. Grand Rapids, MI: Eerdmans, 2020. xx + 228 pages. Paperback; $24.99. ISBN: 9780802874412. *Have you ever wondered how theologians develop responses to new and emerging issues at the interface between faith and science? Ecotheology: A Christian Conversation gives readers a front-row seat to that process, recording interactions among four contemporary theologians on the question of how human beings ought to relate to the nonhuman creation. The question is timely, contentious, and exceedingly important. At one time, human domination (dominion) over the nonhuman creation was the most widespread paradigm for that relationship. In the 1980s, Christian environmental stewardship emerged as a corrective to dominion/domination. In recent years, attempts to move beyond stewardship have taken shape. Like many theological questions, a singular and definitive answer is elusive. But the importance of the question is not in doubt. Human exploitation of the nonhuman creation has eroded ecosystems, decimated species, and changed the climate in ways that should cause remorse, bring about repentance, and cause dramatic change. We need to find a new way forward. *Unsurprisingly, the authors in Ecotheology don't provide a single answer. Rather, their goal is to "assist individuals and communities to develop their own ecotheology and to explore the spiritual and theological dimensions of cultivating a greater love of the world" (p. 13). In this review, we summarize and assess each theologian's contribution, and we provide some overall thoughts about the Ecotheology project. The structure of our review echoes the structure of the book. *Chapters 1 and 2 (reviewed by Matt Heun) *Ecotheology begins with Richard Bauckham's essay "Being Human in the Community of Creation," which contains one of the strongest and most effective takedowns yet of the "dominion as domination" narrative. Short and concise, he argues (a) that God's predominant characteristic is love (goodness, compassion, justice, kindness) and (b) that "human dominion over other living creatures will reflect God's rule by showing these same qualities" (p. 30). Continuing, Bauckham argues convincingly that although stewardship has been a valuable paradigm, it ill-advisedly places humans above the nonhuman creation in a vertical power relationship. Instead, he favors the "community of creation" in which human beings live in "conscious mutuality with other creatures" (p. 21). These moves by Bauckham are both helpful and important. Rightly understanding our relationship to the nonhuman creation is essential if we are to honor its inherent value rather than focus on its value to us. *My quibbles with chapter 1 are few. First, Bauckham's focus on other "creatures" leaves one wondering about the nonhuman, noncreatures that also inhabit our planet. Does the community of creation extend to air and water? to coal deposits and lakeshore pebbles? Second, Bauckham occasionally slips into stewardship language, despite wanting to move beyond it. Indeed, his re-reading of Genesis includes "God ... entrusting to our care ... something of priceless value" (p. 25). Bauckham struggles, as we all do, to match our diction to our (eco)theology. *Ecotheology continues with Cynthia Moe-Lobeda's "Love Incarnate: Hope and Moral-Spiritual Power for Climate Justice." She exposes the "paradox of the [high-consuming] human," in which the good things of everyday life depend upon fossil fuels and the globalized economy in ways that cause "death and destruction due to climate change and the exploitation of people and their lands" (p. 69). She rightly identifies our consumptive patterns of life to be an externalization of Paul's lament, "I do not do the good I want, but the evil I do not want is what I do" (Romans 7:15b). Moe-Lobeda claims that agape love is the antidote to our moral inertia, and she offers eight helpful guideposts for ways to live in agape love. *My only critique is that she could have done more to highlight the challenges to living according to her guideposts. It will be much harder than "calling down ... the [climate justice] music that already exists" (p. 94). *Response from Dave Warners *Matt's praise for Bauckham's dismissal of the stewardship-as-domination paradigm is spot on. I also agree with his point that Bauckham's "Community of Creation" is a helpful alternative concept with the caveat that "community" should be understood more as "ecosystem," including nonliving elements of creation. I thought Matt would comment on Bauckham's emphasis on order in creation; evolutionarily and ecologically, creation can be a messy place, and too much emphasis on order conjures up unhelpful perceptions from the days of Natural Theology. In reviewing "Love Incarnate: Hope and Moral-Spiritual Power for Climate Justice," Matt rightly commends Moe-Lobeda's emphasis on love. Love sacrifices for the sake of the other, and a human-creation relationship marked by love is a worthy aspiration. A regret I had with this chapter is its nearly single-minded focus on climate change. While climate change is the pressing issue of our time, it is certainly not our exclusive ecological/ecotheological challenge. *Chapters 3 and 4 (reviewed by Dave Warners) *Steven Bouma-Prediger's "The Character of Earth-Keeping" does two important things. He starts by deftly detailing the limitations of the stewardship paradigm, offering "earthkeeping" as an improvement. He then pivots to a discussion on virtue ethics and their applicability to the practice of earthkeeping. I especially appreciated Steve's focus on two of the virtues: wonder and humility. His ideas for how these virtues can be used to embody a more appropriate posture and practice of creation care are refreshing. Extending virtues into the realm of creation care is an important contribution by Bouma-Prediger both here and in his other writings. But in light of the strong encouragement for readers to cultivate these virtues, it would have been helpful to offer suggestions for how such cultivation can be achieved. Additionally, the author emphasizes that human beings are unique among all God's creatures, which may be important for avoiding biocentrist accusations. But given the many problems our species has introduced and continues to promulgate, a sobering reality check of our creatureliness, limitations, and finitude might be needed more. *In "The Unfinished Sacrament of Creation: Christian Faith and the Promise of Nature," John Haught takes a long view of planetary well-being. He contends that an eschatological awareness should infiltrate and inform ecotheology. Haught advocates for recognizing that the world we are caring for is an emerging creation, moving from its inception toward a God-ordained end point. His emphasis that creation is in the process of coming into being is a strength of this chapter. And yet, besides encouraging Christians to become aware of the unfolding character of creation, the reader is left wondering what should be done differently in light of this new awareness. Haught points out that our species is a remarkably recent newcomer to this ongoing creational unfolding. Given our evolutionarily recent arrival, combined with the dramatic impact we are imposing, more direction for how and why human influence ought to be exerted would have been helpful. For example, when we recognize that God has been in relationship with nonhuman creation all along, we must admit our relationship with God is of much shorter duration. This realization ought to evoke a deep respect for those other relationships, and deep regret when our selfish actions compromise or terminate them. Although practical implications of the perspectival shift Haught advocates are not provided, he lays ample groundwork for rich dialogue on the creation care actions such an awareness ought to inspire. *Response from Matt Heun *Dave is right to appreciate both pieces of Bouma-Prediger's chapter, earthkeeping and eco-virtues. But the author could have done more to link the concept of earthkeeping to eco-virtues. I was left wondering how earthkeeping (vs. stewardship) leads to better (or different) eco-virtue formation. As Dave says, Haught's long view of creation is a helpful reminder that newcomer status should affect our relationship with the nonhuman creation. But should Haught have been the first chapter instead of the last? He opens a space to discuss how the relationship between human beings and the nonhuman creation should evolve, space that could have been filled by the ideas of Bauckham (the community of creation), Moe-Lobeda (working within and against systems for their reform), and Bouma-Prediger (earthkeeping and personal ethics). *If you enjoy the structure and tone of this review, you will also enjoy the format of Ecotheology. On the positive side, it is economical; readers experience four voices in one book and read responses to each chapter from the other co-authors. *However, if you wish that we reviewers had better coordinated our thoughts before writing this review, you will wish the same of the book. Ecotheology is less the conversation promised by its subtitle and more a conference session with presenters and respondents, appropriate for an audience of theologians. An alternative project would have assembled the same theologians in a collaborative writing process, allowing authors to incorporate coauthor feedback into revised chapters before publication. The result would have been a more polished and more insightful collection of ecotheological contributions. *That said, the Ecotheology project is largely successful in meeting its stated goal of assisting individuals and communities to develop their own ecotheology. The chapters were great conversation starters for us. Although the book could have been sharpened by deeper dialogue and collaboration among the authors and editors, the essays and responses in Ecotheology will stimulate good conversations among other readers, too! *Reviewed by David Paul Warners, Biology Department, and Matthew Kuperus Heun, Engineering Department, Calvin University, Grand Rapids, MI 49546.

The objective of this article is to present Latin American and Caribbean Ecotheology under the evocative image of a kaleidoscope, in which fragments are combined into a kind of mosaic, suggesting different visualizations. Firstly, a discussion is presented on the relationship between Ecotheology and Liberation Theology, as well as the assumptions of an Ecotheological praxis embodied in the spatio-temporal reality of the continent. The article will emphasize that a kaleidoscopic understanding of ecology—understood as science, paradigm and ethos—reimagines the function and tasks of Latin American and Caribbean Ecotheology. This, in dialogue with environmental sciences and operating a virtuous circularity between academic production and pastoral action, is constituted as theory, practice and spirituality. We emphasize the common elements of Ecotheology and will not dwell on different trends and emphases. We will identify some limits and challenges in this process, without intending to provide an exhaustive analysis. Our aim is to establish reciprocal learning dialogues with Ecotheologies from other latitudes and cultures, and thus effectively contribute to the culture of caring for life on the planet.

An anthropogenically caused climate crisis threatens the Earth and humanity. As such, religion’s engagement is of increasing importance. This paper critically evaluates the significance of the East Asian context regarding the climate crisis, arguing for contextualization of contemporary ecotheology, or an East Asian contextual ecotheology. Considering how key contextual elements might inform ecotheologies to mobilize Christians regionally to action in relation to the climate crisis, this paper concludes that the field of East Asian ecotheology is an emerging conversation rich with opportunity for continued theologizing and inter-religious dialogue, and practical impetus for East Asian Christians to mobilize to address the climate crisis. Suggestions are made as to how these ecotheologies may be integrated into Christian practice in the region.

Natural degradation is not merely a competition between ecology and economy. The destruction of nature is closely related to religiosity and human relationships to fellow human beings, the environment, and God. Ecotheology becomes a self-criticism of the classical doctrines of Christianity, which are considered to exalt humankind as the "crown of creation"� and marginalize non-human creatures as commodities of economic value for human interests. Ecotheology seems to have talked too often about damaged nature, or even extinct plants or animals, and forgetting the other side of the bountiful biodiversities, which is the holy beauty of nature. Ecotheology needs to ponder that God, the Holy Grandeur, who manifests the cosmic wisdom in the beauty of all creation, is enough for all.

The earth inhabited by human now is facing global environmental crisis. To respond to and tackle the crisis, a new awareness to explore the principles of religion has emerged today, which was then called ecotheology, an integral environmental insight based on ethical-theological as well as ethical-anthropological dimensions. This paper is aimed at, on the one hand, exposing principles of Islamic ecotheology that are able to be guiding principles in managing the nature, and on the other hand, comparing them with the principles of modern environmental ethics of the environmentalist/ eco-thinkers. The author argues that there are three principles of Islamic ecotheology that are relevant as the basis of ethical management of nature now days, namely the principle of tawḥid (unity of all creation), the principle of āmanah-khalīfah (trustworthiness-moral leadership), and ākhirah (responsibility).

The following text reviews the work “Towards an ecotheology”, published by Victorino Pérez Prieto in Barcelona by Fragmenta editorial in 2023 (297 pages, ISBN: 978-84-17796-81-5). In it the author promotes the new paradigm of complexity and invites the reader to establish a close and inseparable relationship with theology and spirituality, in the light of the ever-current thinking of the theologian, philosopher and scientist Raimon Panikkar.

Ecological preservation needs to be done based on natural disparities. Islam teaches that the preservation of nature is also a commandment of Allah which is written in the Al-Qur'an. Literature is one of the good medium in reporting the importance of preserving nature. This study aims to represent the ecotheology of Islam in Tere Liye's novel “Si Anak Kuat”. The method used in this study is descriptive qualitative. Sources of data in this study are documents, namely “Si Anak Kuat” novel by Tere Liye. The technique to collect the data in this study is content analysis. Technique validity of data in this study using triangulation theory. Data analysis techniques using interactive data analysis techniques. The results showed that there are aspects that represent the ecotheology of Islam in Tere Liye's “Si Anak Kuat” novel. The aspects are 1) Tawhid, 2) Khilafah, 3) Amanah, 4) Fairness, and 5) Istislah. Studying Islamic ecotheology is the same as exploring environmental preservation in terms of Islamic teachings.

Environmental theology (or, ecotheology) developed slowly during the first half of the twentieth century and has become a major field of study since the late 1960s. While many of the issues discussed in ecotheological works have included consequences for food production and eating habits, these themes were often not explicitly discussed. The reasons for this are interesting and complex. Issues related to food have been culturally very sensitive and have manifold connections to religiosity. In regard to the discussion about the rights and value of animals, controversies have been seen to arise between ecotheology and ‘animal theology’. Recently, a new interest has arisen in the themes of food, eating, and Christian theology, which has resulted in a new field of literature which could be called the ‘theology of eating’. This article gives an overview of the relations between these fields, with an emphasis on both early ecotheology and new literature about the theology of eating.

Emerging from recent ecotheology, ecomissiology is an approach to mission that sees the mission of God in terms of reconciliation at all levels in a reality characterized by relationship and interdependence. Inviting a conversation on the scope of ecomissiology, there is here a list of missiological implications of ecotheology, involving a distinctive method, content and personal location. The ecomissiological vision for cosmic redemption is comprehensive and holistic, setting traditional mission and evangelism in a broader context and calling for the pursuit of ecojustice, ecopraxis, and an ecospirituality.

This paper is concerned with the impact of ecotheology on traditional concepts and perspectives. It notes the questions now being asked about the status of the bible and about sacramental perspectives on the world as a result of ecological issues. It looks at the implications of three significant Ecotheological concepts, namely, intrinsic value, connectedness, and sustainability. From this starting point it asks theologians to re-examine traditional areas of theological enquiry such as our understanding of the human person, christology, pneumatology, salvation, missiology, ecclesiology, and liturgies at the particular points where ecotheology impacts upon them.

Religious teachings are closely related to the ecological dimension which, after being reinterpreted, eventually led to the term ecotheology. Through previous studies, it was found that one of the religions that contain these values ​​is Islam and Christianity. This study aims to answer the formulation of the problem in the form of how the concept of ecotheology exists in Islam and Christianity and how to compare the concept of ecotheology in the two religions in the study of Soren Kierkegaard's existentialist philosophy. This research is a literature study with a comparative approach. The findings of this study conclude that in both religions there is a strong emphasis on the role of humans as guardians of the environment, the concept of environmental justice, the position of God as giver of responsibility, the existence of collectivity, and spiritual values. in the ecological role of humans. In Islam itself, through the Nahdlatul Ulama and Muhammadiyah organizations, the collectivity is very visible. The main difference between the two lies in the doctrinal footing and organization of the movement.

<p>Environmental damage that has become a global problem not only affects people's lives, but also encourages many communities and researchers to find solutions to preserve the natural environment. Indigenous local wisdom is one way that is believed to be able to prevent environmental damage because it is able to respect and live in friendship with nature. This study examined the concept of ecotheology in Pamali as the indigenous people of Kampung Dukuh's local wisdom in preserving the natural environment. This research used a case study method intended to analyse the practice of environmental conservation in Kampung Dukuh based on pamali. Interviews, direct observation, and involved observation were used to collect data for this study. In line with the concept of ecotheology that connects humans, God and nature, pamali as local wisdom of the indigenous people of Kampung Dukuh can simplify and facilitate indigenous people in applying ecotheology as an effort to maintain the balance of life and the preservation of natural environments such as forests.</p>

This essay argues that the “common home” metaphor, when applied to planet Earth, falls short in its ability to provide an accurate analogy with the complexity and diversity of the planet itself since it has a limited epistemological, heuristic, and hermeneutical horizon; it is an analogy that proves inadequate in expressing common human representations of home and the two principles that should inspire an Ecotheology: the ontological value of creatures (Gaudium et Spes) and the recognition of the intrinsic relationship between all beings (Laudato Si’). In order to methodologically support this enquiry, a reflexive analysis and a metadisciplinary discourse are used through Emmanuel Levinas, Hannah Arendt, and the concept of integral ecology, proposed in Pope Francis’s encyclical letter Laudato Si’. On care for our common home, 21 May 2015. The performativity of the “common home” metaphor is evaluated to review its use in Ecotheology. The conclusion reached is that the category of “common life” might be more appropriate than “common home” to characterize how humans inhabit the world for an Ecotheology, and to represent planetary and cosmic communion and interdependence.

This study tried to explore the subject of Noer Nasroh Hadiningrat who had found an eco-theological awareness at the Walisongo Islamic Boarding School in Tuban. Ecotheology is an interesting topic in academic studies today. The ecological paradigm that rests on the spirit of this religion is believed to be able to overcome the environmental crisis happening now. The focus of this study seeks to explain how the subject's conception of ecotheology, what actions are carried out? And how sustainability and implications are for the community? Using an ethnographic approach, this study focuses on epic and emic data obtained from the explanation of the subject and facts in the research field. The results of this study found that the ecotheology conception initiated by the subject was a religious reflection that originated from the primary text of Islam combined with traditional wisdom. The establishment of the State Vocational High School (SMKN) is a concrete manifestation of the subject's efforts to integrate beliefs, traditions, and forestry so that they manifest themselves in concrete actions such as reforestation, conservation, and changes in public awareness of the urgency of forest conservation. In the aspect of continuity, the existence of Forestry Vocational Schools is a forum for printing students who have an awareness of forest conservation as well as being able to seek life from it. The idea of Kiai Noer also received support from sons, the government, and the community. This ecotheology conception has also inspired other pesantren to form a similar ecological paradigm.

This article presents the results of an explorative research that examined the concept of agrarian ecotheology. This issue was raised with the assumption that Islamic teachings can be a part in the restrengthening of agrarian culture i.e. to take part in enhancing food sovereignty and security in Indonesia. This study is established on the perspective of anthropological ecology. The data source for this article is results of research that has been conducted at the Srimartani Village, Piyungan District, Bantul Regency, Yogyakarta Special Region Province. Data collection was conducted by using various techniques such as participant observation, focused group discussion (FGD) and interviews through questionnaires. The data collected from the field research was then analyzed using a descriptive-interpretative method.The study results show that Islamic teachings could be employed in restrengthening the agrarian culture, that is as a means to enhance food sovereignty and security. This study also provides critical contribution to the perspective of contemporary Islamic ecotheology so that it does not tend to be anthropocentric, thus becoming exploitative in nature. A new construction of Islamic ecotheology, which accommodates the view that humans, as farmers as well, have a proportional position within their environment, needs to be developed.

One can argue that religious beliefs have more influence for changing societal behavior than does scientific knowledge. Thus, the rediscovery of ecological themes in a variety of religious texts (ecotheology) can be a step toward environmental activism and conservation behavior, where science alone has been relatively ineffective. The article presents this argument, reviewing relevant literature. Next, the article tests this argument for the potential influence of religion in promoting environmentalism through a comparative case study of three Guatemalan villages: one in which religious traditions are quickly disintegrating because the population was forced to move; one in which religious traditions remain largely intact; and one in which Guatemalans, Europeans, and North Americans practice environmental preservation in a pluralistic religious setting. Shared values and the common religious theme of caring for creation can be a motin

In light of the current ecological crisis, Pentecostal theologians have recently begun investigating the relationship between Pentecostal theology and ecology. In the last few years, some emerging voices have made some significant contributions to this new and developing subject. Yet, little attention has been devoted to conversing with outside dialogue partners. In response to this lack, this paper explores how Clark Pinnock’s cosmic pneumatology might interact with Pentecostal ecotheology. In sum, it proposes that applying Pinnock’s cosmic pneumatology to Pentecostal ecotheology broadens the Spirit’s empowering work to non-human spheres, thus giving Pentecostals a theological foundation for creation care and other relevant ecological practices.

Penelitian ini menunjukkan hakikat penting relasi manusia (makhluk) dan alam dengan mengedepankan nilai agama Islam. Komponen alam ini terdiri dari hewan, air, tanah dan udara. Prinsip ecotheology ini membangun doktrin kepedulian umat muslim terhadap lingkungan, karena lingkungan telah menjadi isu penting dan sangat mengkhawatirkan pada masa sekarang. Terdapat pedoman penting yang harus diperhatikan dalam ecotheology Qur’ani ini, yakni pilar ketauhidan, khilafah, dan akhīrah (akuntabilitas). Prinsip ini dieksplorasi dari nilai-nilai yang telah diajarkan di dalam al-Qur’an dengan mengedepankan prinsip teologi. Hasil ini diharapkan mampu mengarusutamakan kembali perhatian umat Islam terhadap alam yang telah abai dengan ciptaan Tuhan dan berdampak pada upaya umat Islam mencegah, menjaga serta melestarikan segala ciptaan Tuhan, melalui pola pikir ataupun tindakan.

In his trilogy of space travel novels, published between 1938 and 1945, C.S. Lewis strikingly anticipates, and incarnates in imaginative form, the insights and concerns central to the modern discipline of ecotheology. The moral and spiritual battle that forms the plot of the novels is enacted and informed by the relationship between humans and the natural environment, Rebellion against, and alienation from, the Creator inevitably manifests in a violent and alienated attitude to creation, which is seen as something to be mastered and exploited. Lives and cultures in harmony with the divine will, on the other hand, are expressed in relationships of care and respect for the environment. The imaginative premise of the Trilogy is that of ecotheology; that the human relationships with God, neighbour, and earth and are deeply and inextricably intertwined.

PAI learning has a strategic role to internalize the value of environmental awareness because it must be given at all levels of education. This study aims to formulate goals and steps in realizing environmental awareness through ecotheology-based PAI learning originating from the Al-Quran and hadith. This research used a descriptive qualitative method with a type of library research. The data or materials used in this study come from books, journals, research results, documents, magazines and other library sources. The data collection technique used was documentary source documentation from various literary sources and then analyzed using content analysis. The purpose of ecotheology-based PAI learning is not only in the cognitive domain but in the aspect of increasing awareness, attitudes, skills and participation so that it leads to ecologically responsible morals and morals. In realizing this goal, the formulated strategy must implement aspects of learning materials, learning strategies, models and support for educational institutions/schools or madrasahs.

Humana ekologija dio je ekologije koji je nastao u prošlom stoljeću a bavi se proučavanjem odnosa između čovjeka i njegove okoline. Ona je sastavni dio ekologije, a povezana je uz tzv. ekološko pitanje iz druge polovice XIX. stoljeća kada je znanost otkrila da zemlja i sve žive vrste na njoj tvore jedinstveni sustav i da utječu jedne na druge preko svojih međusobnih odnosa. Kada su započeli prigovori kršćanstvu da je odgovorno za nastanak ekološke krize i za uništavanje prirode svojim biblijskim stavom o Božjem opunomoćenju za zahvate u prirodi, nastala je i nova grana teologije nazvana ekoteologijom. U krilu katoličke teologije nju su posebno razvijali rimski biskupi (pape), a njezin je vrhunac enciklika pape Franje Laudato si’ koja je preuzela i razvila viziju integralne franjevačke teologije.

One of the most difficult problems, which is to be solved by contemporary culture, is the ecological problem. It concerns the culture because the hedonistic and consumerist mentality of man plays an important part in it. Biocentrism states that the ecological problem results from traditional Western attitudes to the non-human world based on the belief that humans are the central and most significant entities in the universe. Biocentrism puts forward a teleological argument for the protection of the environment. It indicates that non-human species have inherent value as well and each organism has a purpose and a reason for being, which should be respected. Biocentrism states that the anthropocentric attitude to the non-human world results from the Christian worldview based on the Bible where it is written that God gives man dominion over all creatures. The author analyses the main issues of the Catholic concept of the relationship between human beings and other creatures. He indicates that ecotheology respects the inherent value of non-human creatures because, as the Pastoral Constitution on the Church in the modern world Gaudium et spes says: “all things are endowed with their own stability, truth, goodness, proper laws and order”, but maintains that the purpose of the world is connected with its relationship to God. The author considers also what is the human subjectivity in behaving towards the environment and what is the dependence between the autonomy of the world and the subjectivity of man in ecotheology. In the end, the author comes to the conclusion that according to ecotheology the ecological problem results from the broken relationship between the human and God and in consequence it the broken relationship between the world and God.

This paper is a development of a report on community service activities carried out with the Muslim community in the village of Geser Seram Timur-Maluku. Through the approach of "Islamic Ecotheology," this paper wants to describe three things. First, the idea of an eco-theological vision in the coastal Muslim community is a contextual need that needs to be continuously emphasised to build awareness in the Muslim community that protecting and caring for the natural environment is part of a Muslim's theological duties. Second, through various forms of activities such as lectures, discussions, and film screenings about environmental damage and conservation efforts that can be carried out independently, the assisted subjects can participate in caring for the natural environment in their places. Third, eco-awareness will encourage sustainable initiatives in Muslim society as human beings who have been shown by the assisted subjects in the village to restore the natural environment as part of religious teachings, especially to protect mangrove forests, which have various functions for the balance of the ecosystem.Keywords: Islamic ecotheology, Muslim society, mangroves, East Seram-Maluku