Search Results (36)

Coming from the “end of the world”, from the south of the planet, Pope Francis first challenged global consciousness with his Encyclical Letter Laudato Si’: On Care for Our Common Home, then turned the attention of the Church and people of good will to the Amazon region. The convening of the Synod of Bishops for the Pan-Amazon Region was an initiative deeply attuned to the climate crisis, one of the most pressing challenges of our time. Faithful to the Second Vatican Council and the spirituality of liberation, Francis invites the whole world to admire and recognize the Amazon region as a sacred mystery as well as to heed the voices of its poor communities, precisely those whose resistance has preserved the rainforest. Using an exploratory bibliographical methodology, this article aims to contribute to the reflection on how 21st-century Liberation Theology might address challenges, with an emphasis on the ecological crisis central to Pope Francis’s magisterium, particularly articulated in his Post-Synodal Apostolic Exhortation Querida Amazonia: To the People of God and to All Persons of Good Will. As a result, we tried to demonstrate that Francis, in Querida Amazonia, proposes that a Church with an Amazonian face, located in the heart of Latin America, without forgetting the feminine protagonism, should be an inspiration for integral conversion on the planet. Full article

In the geopolitics of climate change the low-lying islands of Tuvalu are a ‘weak actor’. They are often referred to as the ‘canary in the mine’ concerning the planet’s future in the midst of a superwicked problem. The islands are overwhelmingly Christian in profession: the default practice is to turn to the book of Job and Noah in seeking to understand their plight. They are seldom referred to in theological works beyond the ‘liquid continent’ of Oceania. There is no theological college on any one of these eight atolls and reef islands. In this kind of context the prospective theologian is likely to be a climate activist, a political figure and an advocate for indigenous knowledge. This coming together of formative influence leads to an embodied public theology that draws upon themes to do with what does it mean to be a good neighbour. Full article

Current efforts toward inclusion in education have resulted in a strong emphasis on personalized learning. This article argues that biblical images of congregations and dealing with needs can inspire moves toward a hospitable community life in schools. Biblical keywords help us imagine how inclusive school practices can be shaped. Attention is given to safety, care and mercy, equivalence, justice, gifts, and carrying the load of others. Based on a theological exploration, the author calls for a number of moves: from the individual to the community, from instrumentalism to realism, from access to the school climate, from organization to pedagogy, and from risk to trust, as well as widening the lens from pupils to staff. A definition of hospitable education is proposed that stresses the equal importance of building communities in classrooms and among staff. For both parties, participants should influence the school climate by training themselves to appreciate a diversity of gifts and to be attentive to all kinds of needs. Full article

The complex interwoven crises of climate disruption and biodiversity loss demand not only rapid technological innovation for sustainable development but also major shifts in consumption and behaviour, implying a need for responses rooted in ethical values and a reorientation of attitudes towards the more-than-human world. In this context, given the global significance of faith communities and institutions as motivators and moral authorities, it is important that faith leaders state the challenges for sustainable development and suggest pathways forward to protect the environment and people that live in it. Building on his landmark encyclical of 2015, Laudato Si’, Pope Francis issued Laudate Deum, an apostolic exhortation on the climate crisis, and followed this up with a message to COP 28 for leaders to show leadership in facing up to the climate challenge. We argue that the interventions of Pope Francis point to the crucial importance of an approach to sustainable development that can integrate faith perspectives on social and ecological ethics with the knowledge generated by the natural sciences and by environmental systems science. The interdependence revealed by the emerging scientific understanding of human, animal, and ecosystem life implies the bioethics of care and stewardship, which have the potential to bring people together across religious and disciplinary divides. Unlike other analyses, we argue that it is important to understand how life was created if we are to care for it effectively and sustainably. We also put forward the case for more sustainable land use and the production of more sustainable foods. This article is written from the perspective of the Catholic Church, including its approach to moral theology, but we argue that the implications of the analysis are relevant to all faith communities and religious institutions seeking to promote sustainable development. Full article

The Islamic environmental theology (IET) that emerged in the 20th century is analyzed and two main strands are pursued: the efforts to protect the environment derived from the thinking of some Muslim scholars and activists in Europe and North America, and the discourse of Muslim theologians in Arab countries such as Egypt and Jordan that developed in the face of environmental destruction and associated problems in the societies concerned. The topic of water, i.e., the Sustainable Development Goal (SDG) of clean water and access to sanitation, played a particularly important initial role in the discourse in Arab countries. Jordan, for example, is one of the most water-scarce countries in the world and, since 2010, various fatwas have been seen, such as expert opinions from the General Iftaa’ Department, the state authority for Islamic jurisprudence in Jordan, on the use of water. The discourse of Muslim jurists on the Sustainable Development Goals in general has developed from this. At the same time, it is obvious that the normative theology in Arab countries is more reactive than progressive concerning the challenges of climate change. This article comes to the conclusion that Islamic theology, even if it starts from the same resources of tradition, comes to form different discourses depending on the regional context. This study will show how institutions of Islamic law respond to climate change and what flexibility is inherent in Islamic theology to meet these challenges. Full article

Religions play a key role in shaping our worldviews, values, and behaviours and this includes our interactions with the environment. Fuelled by the development of the technocratic paradigm, Christianity has historically received a bad reputation for perpetuating anti-environmental views. Nonetheless, the development of ecotheological strands and the emergence of faith-based organisations focusing on climate justice have aided in producing the much-needed environmental reformulations. As such, this paper seeks to provide a broad overview of the role of Christianity in shaping worldviews, from those hindering environmental action to more contemporary ecotheological approaches discussing climate change, particularly Pope Francis’ encyclical Laudato si’. Christianity’s preparedness to navigate climate change will be theorised in relation to empirical evidence and the work of European faith-based organisations, as well as the methodological opportunities that the field of ecolinguistics can offer to inform effective communication. Full article

Holmes Rolston, III examined the significance of Asian thought for Western evaluations of nature and questioned if Asian Romanticism can inform the realistic decision making required for practice. However, Rolston’s general evaluation of Asian thought ignored Confucianism. This study launches a dialogue between Rolston and contemporary Confucianism on environmental philosophy and highlights the following points in response to Rolston: First, Confucianism is grounded on an “anthropocosmic” worldview and bases its environmental ethics on its affirmation of the “virtue of life and growth” and the related vision of “unity of heaven and human beings”; it is thus an objective environmental virtue ethics with the characteristics of sacred humanism that avoids anthropocentrism. Second, Confucian ethics is built on the premise of “one principle with various manifestations” and advocates for practicing benevolence through “love with gradations”, which avoids an excessively idealistic ecocentrism. Furthermore, Confucianism may adopt Rolston’s recommendation for Asian thought concerning the incorporation of evolutionary biology into Asian traditions to facilitate their own transformation and thus contribute to environmental philosophy. Upon an exploration of the compatibility and possible reciprocal illumination between Confucianism and Rolston, this paper points out the implications of the above dialogue for theology in the planetary climate crisis. Full article

Scientific consensus points to human activity as the primary cause of global warming triggering climate change. Mitigations include technology-assisted interventions and education of human agents, such as changing the human mindset and behavior, to avoid impending, irreversible environmental damage, among others. Among the competent sectors, religious communities can boost formative human interventions through religious ideas. The present study content analyzes the conceptual elements of “Kalikhasang Balaan” as a youth-specific ecotheological view drawn from a unidimensional Filipino measure on Christian Environmentalism. Our analysis is deductive in approach, drawing theological aspects of a peculiar youth ecotheology driven by the notion of “Kalikhasang Balaan”, framed within creation theology and Christian stewardship driven by environmental ethics. We discuss the unique attributes of this Filipino notion in the light of local Philippine church and government responses to understand how the youth ecotheological voice may correspond to institutional views. Full article

This paper attempts to explore the public dimension of religion in Korea. First, it examines the Western and East Asian contexts on the concept of ’public’, noting that the gap in notions of public is large between East Asian and Western traditions. The following section discusses Habermas’ ‘institutional translation proviso’ in relation to the notion ‘public’. The institutional translation proviso serves as the basis for further discussion on rethinking the public role of religion in Korea in the era of climate crisis. We argue that ‘secular’ translations of religious convictions can help religious citizens and communities engage in public discourses on ecological challenges. We then consider major limitations of Habermas’ understanding of religion. In the following section, we move on to discuss Albert Schweitzer and process theology in order to demonstrate how religious languages can be reinterpreted on the basis of modern experiences of ecological challenges. We then consider Buddhist alternatives for overcoming the climate crisis. The final section introduces José Casanova’s account of public religions and discusses its implication for envisioning the public role of religious organizations in ecological efforts. Reviewing the contributions made by religious organizations to the Korean society, we suggest that ‘ecological publicness’ of religion can be obtained. Full article

The analysis of religious trauma is enriched by considering how it may be produced by formation in chronic shame. The testimony of those who have experienced religious trauma and severe religious shame is essential to interdisciplinary understanding of and response to this harm. The experiences of those harmed indicates that some traditional Christian doctrinal interpretations are shaming. Thus, the potential for Christian communities to create climates of chronic shame and cause religious trauma is present wherever such theological interpretations dominate. In this way, the religious teachings themselves, especially when communicated in chronically shaming environments, are traumatizing. In this approach, Christian religious trauma is not an added element to traumas of domestic, physical, or sexual abuse by a religious person or leader. Instead, the source of the trauma is formative experience of participating in Christianity. Religious trauma merits interdisciplinary study in Religious Studies and trauma studies, as well as Christian theology. Theological response to Christian religious trauma contributes to this interdisciplinary need. Full article

One Health, an integrated health concept, is now an integral part of health research and development. One Health overlaps with other integrated approaches to health such as EcoHealth or Planetary Health, which not only consider the patient or population groups but include them in the social-ecological context. One Health has gained the widest foothold politically, institutionally, and in operational implementation. Increasingly, One Health is becoming part of reporting under the International Health Legislation (IHR 2005). The Swiss Tropical and Public Health Institute (Swiss TPH) has played a part in these developments with one of the first mentions of One Health in the biomedical literature. Here, we summarise the history of ideas and processes that led to the development of One Health research and development at the Swiss TPH, clarify its theoretical and methodological foundations, and explore its larger societal potential as an integrated approach to thinking. The history of ideas and processes leading to the development of One Health research at the Swiss TPH were inspired by far-sighted and open ideas of the directors and heads of departments, without exerting too much influence. They followed the progressing work and supported it with further ideas. These in turn were taken up and further developed by a growing number of individual scientists. These ideas were related to other strands of knowledge from economics, molecular biology, anthropology, sociology, theology, and linguistics. We endeavour to relate Western biomedical forms of knowledge generation with other forms, such as Mayan medicine. One Health, in its present form, has been influenced by African mobile pastoralists’ integrated thinking that have been taken up into Western epistemologies. The intercultural nature of global and regional One Health approaches will inevitably undergo further scrutiny of successful ways fostering inter-epistemic interaction. Now theoretically well grounded, the One Health approach of seeking benefits for all through better and more equitable cooperation can clearly be applied to engagement in solving major societal problems such as social inequality, animal protection and welfare, environmental protection, climate change mitigation, biodiversity conservation, and conflict transformation. Full article

This article explores how pastoral care is performed in an age of climate change. University students suffer from a wide range of stresses, reducing their well-being. Climate change compounds these stress reactions, even where students are not directly affected. As climate change affects concrete, material matters, human reactions to it may no longer be viewed and treated as purely inner psychic states. Thus, climate change disrupts usual divisions of material, social, and mental features as separate categories, underscoring instead the close-knit relations between them. Given the far-reaching ways climate change affects mental health, the article presents an ethnographical-theologically-driven model for basic conversation in pastoral care with students in the midst of escalating climate events. Making use of theories from anthropology, psychology, and theology, this article builds on in-depth interviews with Danish university chaplains about their pastoral care with students. The model extrapolates from these theories how pastoral care may support students in the era of climate change through a triad of organizing themes that come to the fore in the interviews: “Mothering the Content”, “Loving Vital Force”, and “Befriending the Environment”. Full article

In this article, the realities of the climate emergency reveal that human beings, especially those of us in the grips of capitalism, imperialism, and nationalism, have little control over nature and we are inextricably a part of nature. This revelation further exposes the tragedy and illusions of sovereignty, which is produced and maintained, in part, by Judeo-Christian scriptures and political theologies. While this revelatory event is disruptive, it also invites us to reimagine political theologies without the belief that sovereignty is existentially or ontologically necessary for political belonging. This includes embracing the revelation of the infinite, non-privileging care of a non-sovereign God for all creation. Full article

As the climate crisis continues to worsen and it becomes apparent that the earth faces its sixth mass extinction event, it is more important than ever to find an alternative to the disordered thinking that prevents meaningful environmental reform in nations of the Global North with large carbon footprints such as the United States. Informed by affect theory, I revisit Grace Jantzen’s late work on death and beauty in the context of biodiversity to develop the beginnings of a theological affect of responsiveness to ecological beauty. Juxtaposing Jantzen’s theory of the displacement of beauty with Kevin O’Brien’s theological ethics of biodiversity, I suggest that biodiversity can be key to an ecotheology that combats human exceptionalism and prioritizes responsiveness to beauty. I contend that an aesthetics of natality requires responsiveness to the beauty of biodiversity in order to combat both human exceptionalism and the culture of necrophilia that Jantzen critiqued. Ultimately, I conclude that beauty, natality, and biodiversity may be able to inform an ecological theology centered on nonexceptional theological affects. Full article

Leaders on the forefront of the rapidly escalating climate crisis continually seek effective strategies to help communities stay engaged without burning out or spiraling into despair. This paper examines the concept of adaptive change for its potential to reframe disruption and intentionally harness its potential for building resilience in both practical and psychological ways. In particular, social science suggests that secure communal bonds lay the foundation for the adaptive ability to build resilience through and from disruption. Swiss history offers an intriguing example of this phenomenon: held up as a model for its social, political, and ecological resilience, Swiss democracy evolved as part of the restructuring of society after a series of disruptive historical pandemics. This paper uses the Swiss example and the current COVID-19 (Coronavirus Disease) pandemic in order to explore the potential of transcendent and adaptive sociological and theological frameworks for the development of robust concepts of resilience in the face of climate destabilization. It further argues that a wide theological interpretation of Eucharistic abundance offers a lens through which to claim the liberative resurrection of disruptions, even, or perhaps especially, in the extreme case of human or planetary annihilation. Full article