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Understanding Environmental Theology: A Summary for Environmental Educator
Abstract
Environmental theology is a term generally used to describe physical-spiritual worldviews and associated ethics. It has been found that an operational definition or description for environmental theology is not readily available. The purpose of this report is to provide an accessible and objective overview of a topic of interest to environmental educators.
... The formation of such areas as the ethics of responsibility (Jonas, 2001), the ethics of the "common world" (Mayer-Abih, 2004), environmental ethics (Higgins, 1990;White, 1990), environmental axiology, intrarronmental ethics (Atfield, 1990), environmental psychology and pedagogy (Deryabo and Yasvin, 1996;, deep ecology (Bender, 2003;Katz, Light, et al., 2000), ecofeminism, evolutionary ethics (Kropotkin, 1991;Levelock, 1990;Rolston, 1990;Ruse and Wilson, 1987;Ruse, 1989;Lorenz, 1998), ecological theology (Boreyko, 2001;Jacobus, 2004), wildlife conservation ethics (Leopold, 2013), permaculture philosophy (Fukuoka, 1978;Holzer, 2004), ecological aesthetics (Mankovskaya, 1992) is of great importance for the topic we study. They give a multidimensional nature to our research and allow us to reveal various aspects of understanding the interaction of society and nature. ...
Insufficient development of the environmental culture of society and the existing consumer culture leads to an aggravation of the ecological situation on the planet. Therefore, increasing the awareness and responsibility of the modern consumer society can be a worthy response to this global challenge. In this regard, the process of forming a green consumer culture and greening public consciousness becomes an important object of research. In turn, this requires a conceptual analysis of the terms of environmental culture and consumer one, the features of their formation and development in society in the context of a sustainable development strategy, as well as the study of their constructive synthesis in the concept of green consumer culture. The authors define green consumer culture as a culture of behavior of an individual and society as a whole, focused on optimizing industrial and household consumer activities, taking into account environmental safety, environmentally and economically balanced value orientations based on the principles of sustainable development. Green consumer culture includes cultural and activity forms of changing the nature of consumption of natural resources, energy, food, transport, industrial and agricultural goods by individuals and society in the direction of developing environmentally balanced value orientations and behavioral patterns. In particular, this leads to a reduction of wastes. The formation of the green consumer culture of an individual by means of education for sustainable development implies a holistic approach to a human, society and nature, an understanding of the unity of modern scientific knowledge, humanistic and environmental values. The transformation of the consumer culture of an individual and society as a whole involves changing material and spiritual values, knowledge, patterns and norms of consumer behavior in the direction of spreading sustainable and environmentally balanced practices. In the context of educational tasks, this implies creation of conditions for sustainable consumer socialization as a process of developing environmentally responsible skills in order to reduce wastes, taking into account environmental requirements and socio-cultural needs of a sustainable development society. The authors prove that green consumer culture is an important factor in the sustainable development of society, as well as a basis of the modern environmental education and education for sustainable development as a more complex integrated form of obtaining knowledge and mastering the skills of environmentally balanced behavior. 1 Комунальний заклад вищої освіти «Дніпровська академія неперервної освіти» Дніпропетровської обласної ради», м. Дніпро, Україна. 2 Дніпровський національний університет імені Олеся Гончара, м. Дніпро, Україна. vysalek@gmail.com Анотація. Недостатній розвиток екологічної культури суспільства та наявна споживча культура призводить до загострення екологічної ситуації на планеті. Тому підвищення усвідомленості та відповідальності сучасного суспільства споживання може стати гідною відповіддю на цей глобальний виклик. У зв'язку з цим, процес формування екологічної, зеленої споживчої культури та екологізації суспільної свідомості стає важливим об'єктом дослідження. Своєю чергою, це вимагає концептуального аналізу понять екологічної та споживчої культури, особливостей їх формування та розвитку в суспільстві в контексті стратегії сталого розвитку, а також дослідження їх конструктивного синтезу в концепції зеленої споживчої культури. Автори визначають зелену споживчу культуру як культуру поведінки окремої людини та суспільства в цілому, що зорієнтована на оптимізацію виробничої та побутової споживчої діяльності з урахуванням екологічної безпеки, екологічно та економічно збалансованих ціннісних орієнтацій на основі принципів сталого розвитку. Зелена споживча культура включає культурологічні та діяльнісні форми зміни характеру споживання особистістю та суспільством природних ресурсів, енергії, їжі, транспорту, товарів промисловості та сільського господарства у бік розвитку екологічно збалансованих ціннісних орієнтацій та моделей поведінки. Це зокрема призводить до зменшення відходів. Формування зеленої споживчої культури особистості засобами освіти для сталого розвитку передбачає цілісний підхід до людини, суспільства та природи, розуміння єдності сучасного наукового знання, гуманістичних та Geomorphology and nature reserves The digital elevation model. Algeria Geography of renewable energy objects 172 172 екологічних цінностей. Трансформація споживчої культури особистості та суспільства в цілому передбачає зміну матеріальних і духовних цінностей, знань, зразків і норм споживчої поведінки у бік поширення стійких та екологічно збалансованих практик. В контексті освітніх завдань це передбачає створення умов для стійкої споживчої соціалізації як процесу формування екологічно відповідальних навичок з метою зменшення відходів з урахуванням вимог та соціокультурних потреб суспільства сталого розвитку. Автори доводять, що зелена споживча культура є важливим чинником сталого розвитку суспільства, а також основою сучасної екологічної освіти та освіти для сталого розвитку як більш складної інтегрованої форми отримання знань та опанування навичками екологічно врівноваженої поведінки. Ключові слова: екологія, екологічна культура, екологічна криза, споживча культура, екологічна безпека, сталий розвиток, зелене споживання, освіта для сталого розвитку.
... The formation of such areas as the ethics of responsibility (Jonas, 2001), the ethics of the "common world" (Mayer-Abih, 2004), environmental ethics (Higgins, 1990;White, 1990), environmental axiology, intrarronmental ethics (Atfield, 1990), environmental psychology and pedagogy (Deryabo and Yasvin, 1996;, deep ecology (Bender, 2003;Katz, Light, et al., 2000), ecofeminism, evolutionary ethics (Kropotkin, 1991;Levelock, 1990;Rolston, 1990;Ruse and Wilson, 1987;Ruse, 1989;Lorenz, 1998), ecological theology (Boreyko, 2001;Jacobus, 2004), wildlife conservation ethics (Leopold, 2013), permaculture philosophy (Fukuoka, 1978;Holzer, 2004), ecological aesthetics (Mankovskaya, 1992) is of great importance for the topic we study. They give a multidimensional nature to our research and allow us to reveal various aspects of understanding the interaction of society and nature. ...
Insufficient development of the environmental culture of society and the existing consumer culture leads to an aggravation of the ecological situation on the planet. Therefore, increasingtheawarenessandresponsibilityofthemodernconsumersocietycanbeaworthy response to this global challenge. In this regard, the process of forming a green consumer culture and greening public consciousness becomes an important object of research. In turn, this requires a conceptual analysis of the terms of environmental culture and consumer one, the features of their formation and development in society in the context of a sustainable development strategy, as well as the study of their constructive synthesis in the concept of green consumer culture. The authors define green consumer culture as a culture of behavior of an individual and society as a whole, focused on optimizing industrial and household consumer activities, taking into account environmental safety, environmentally and economically balanced value orientations based on the principles of sustainable development. Green consumer culture includes cultural and activity forms of changing the nature of consumption of natural resources, energy, food, transport, industrial and agricultural goods by individuals and society in the direction ofdeveloping environmentally balanced value orientations and behavioral patterns. In particular, this leads to a reduction of wastes. The formation of the green consumer culture of an individual by means of education for sustainable development implies a holistic approach to a human, society and nature, an understanding of the unity of modern scientific knowledge, humanistic and environmental values. The transformation of the consumer culture of an individual and society as a whole involves changing material and spiritual values, knowledge, patterns and norms of consumer behavior in the direction of spreading sustainable and environmentally balanced practices. In the context of educational tasks, this implies creation of conditions for sustainable consumer socialization as a process of developing environmentally responsible skills in order to reduce wastes, taking into account environmental requirements and socio-cultural needs of a sustainable development society. The authors prove that green consumer culture is an important factor in the sustainable development of society, as well as a basis of the modern environmental education and education for sustainable development as a more complex integrated form of obtaining knowledge and mastering the skills of environmentally balanced behavior.
... In Laudato Si Pope Francis viewed the earth as 'home,' not a passive recipient of human activity but a participant of an evolving natural process endowed with intrinsic goodness. Overall, the plausible place of the theocentric model and shifts in Christian theologies toward the environment finds some correlates in students' religious attitudes (Baring 2018a;Molino 2019) where religion is viewed to include the environment as a religious project (Jacobus 2004). In addition, our attempt to integrate a theocentric model for the environment correspond with students' views prior to the development of the Christian Environmentalism measure. ...
Responding to emerging ecotheologies, we articulated a new environmental construct distinct from previous environmental measures which largely follow developmental models. In the present study we developed and reviewed the psychometric properties of the Christian Environmentalism Scale ( CES ) initially in three dimensions from 970 youth participants in the Philippines. Study design included exploratory and confirmatory factor analysis for data reduction and best fit model analysis. CES is a unidimensional 15-item measure with a high internal consistency (Cronbach’s alpha = .95) score and adequate results for best fit model. CES had significant associations with pro-environment and religious attitude scales indicating initial evidence of convergent validity.
... However, the involvement of the transcendental dimension is not merely reaffirming humanity's authoritarianism over nature, or pursing in human ecology solely as Alim Roswantoro's words, but more than that, the relations formed between the two form a harmonious dimension of religiosity, thus forming religious or religious relations theological ecology [6]. Actually, the nomenclature of the theology of the environment itself has not been agreed with the standard definition, however, it seems that there is a meeting point of discussion, as Robert J Jacobus provides a meeting point that "Environmental theology is generally used to describe the physical-spiritual world-views and associated ethics" [7]. Therefore, discussing environmental theology will inevitably involve the spiritual dimension which is associated with an ethical basis. ...
... ! In the political sphere: inclusion of ensuring environmental well-being and safety of citizens into the list of the main functions of the state; intergovernmental and international commissions, committees, conferences and agreements on sustainable development and environmental security; the formation of ecological environmental law as a legal branch, a science and an academic discipline; the development of international and national environmental legislations; the presence of public administration bodies of nature management and environment protection; the development of social ecology as a special branch of http://dx.doi.org/10.15405/epsbs.2017.08.26 Corresponding Author: Evgeny O. Cherkashin Selection and peer-review under the emergence of interdisciplinary sciences at the intersection of ecology and physics, chemistry, mathematics, geography, biology; the emergence of a scientific direction that studies economic and social development while maintaining a favorable environment (the science of sustainable development); an active study of ecological consciousness by psychologists; the emergence of an area focused on studying the ecologization of secondary and higher education; the inclusion of disciplines of an ecological profile into programs of educational institutions; training of environmental specialists (engineers, lawyers, journalists, economists); additional environmental education (school forestry, contests, naturalists); the development of ecological tourism (Jacobus, 2004), ( Borejko, 2003). ...
... Conform [37], Teologia Mediului se refera la "Studiul relatiei lui Dumnezeu cu mediul", [38]. Printre primele scrieri marcante in acest domeniu este lucrarea " Radacinile istorice ale crizelor noastre" a lui Lynn White Jr., aparuta in 1967, [37], [39]. ...
Introducere
Atunci cand am construit propunerea de proiect de constientizare de mediu am avut in
vedere in exclusivitate canoanele care trebuie respectate, evidentierea aplicarii experientei
noastre dobandite in proiecte de mediu derulate incepand cu anul 2005 in sens strict si in sens
larg chiar de mai inainte. Altfel spus, am lucrat exclusiv in interiorul teoriei mediului fara a
avea nici timpul si nici experienta suficienta pentru a realiza in totalitate ce insemna
constientizarea de mediu. Cu timpul, mai ales din momentul in care proiectul a inceput sa se
deruleze, am inteles ca aveam la baza un proiect care produsese o metodologie si care facuse
primii pasi in constientizarea (cel putin in ceea ce priveste existenta unor instrumente
software si fizice) de mediu. Totusi, metodologia MIGAN, aflata la baza proiectului de
constientizare de mediu este exclusiv tehnica. Daca ne-am limita numai la expunerea, chiar si
dezvoltata a acestor rezultate, am constientiza publicului larg o zona profunda dar de interes
limitat. Poate ca nu in primul rand lipsa de interes fata de aspectul pur tehnic, ci nevoia de
completare si de largire a orizontului propriu si prin aceasta a publicului auditor, s-a aflat la
originea largirii frontului de expunere. Au aparut astfel domenii noi de constientizare:
informarea asupra starii mediului si stocarea acestor informatii, largirea bazei de fenomene
fizice, educatia de mediu la diverse nivele, completarea de informatii catre specialistii in
mediu. In aceasta ordine de idei apare cu necesitate si latura reflexiva a unui domeniu de
mare acualitate: Stiinta Mediului. Pe de alta parte, o abordare a unei teme de constientizare de
mediu fara a considera bazele teoretice si filozofice ale acestei discipline, ar fi o abordare
partiala, lipsita de claritate, lipsita de perspectivele atat de necesare intelegerii publicului. O
abordare minimala, cat de cat inteligibila pentru publicul larg, trebuie sa plece de la
incercarea de lamurirea unor termeni fundamentali
1
ai domeniului Stiintei Mediului si a
Educatiei de Mediu. Aceste incercari sunt concentrate in prezentul curs, care contine unele
dintre cele mai uzuale definitii si concepte din literatura de specialitate din lume, la ora
actuala. Sub titlul de Filosofia Mediului, s-a dorit de fapt o definire cat de cat acceptabila si
inteligibila pentru publicul larg a notiunilor de mediu si constientizare, a Stiintei Mediului, a
subdomeniilor acesteia, a domeniilor Filosofiei Mediului. De asemenea intr-o oarecare
masura s-a demonstrat conexiunea Filosofiei Mediului cu Filosofia generala, cu Teologia, cu
Etica. Totusi, materialul lasa sa se intrezareasca o realitate din ce in ce mai discutata in
mediile stiintifice si filozofice cele mai elevate: Stiinta Mediului este o stiinta integratoare, ea
include aproape toate celelalte stiinte (de la cele naturale, in mod firesc, pana la cele sociale
si metastiinte), doreste sa rezolve probleme care includ aspecte tratate separat sau partial
impreuna in diverse domenii stiintifice. In mod natural omul, prin intermediul acestei stiinte
isi exprima nevoie de reintegrare de revenire la perspectiva intregului in problematica
universului, sau pe scurt, de revenire la intelepciune abandonand „atotputernica stiinta” in
favoarea unei stiinte complementare si utile unei strategii intelepte de rezolvare a
problemelor. Pe acest drum, era firesc ca omul, ca un adevarat fiu risipitor al lui Dumnezeu,
sa revina la invataturile divine, la ceea ce in virtutea orgoliului sau de creator (omul ca fiinta
1
Incercarea de definire a termenilor fundamentali se descrie in totalitate subliniindu-se cat de dificila este aceasta incercare
pentru fiinta umana in general, in contextul folosirii unui limbaj perimat si unui sistem de comunicare destul de pretentios.
8
bolnava in creatie dupa cum define Petre Tutea si prin aceasta apropiata de ingerii cazuti),
omul a numit Mitologie. De multi ani s-a facut remarca despre Mitologie ca intr-un viitor
apropiat ar putea da solutii (poate chiar definitive) la problemele fundamentale ale omenirii.
Cititi cu tentie Mitologiile si Teoriile Stiintifice. In problemele nasterii si evolutiei
universului, mediului, Teoriile Stiintifice formuleaza, dupa afirmatia proprie doar ipoteze,
lucreaza cu o serie de entitati ipotetice 2
(particule, campuri, puncte, suprafete, curbe, etc.),
fara a putea ajunge la o concluzie finala, discutiile amenintand sa continue la infinit.
Mitologia (Scrierile Sacre ale tuturor populatiilor cunoscute de pe Pamant), afirma, nu
presupune, ele lucreaza cu senzatiile pe care fiinta umana medie le poate percepe, cu notiuni
neinventate. In plus, in Scrieile Sacre de baza ale omenirii, de foarte multe ori ne vorbeste
divinitatea, ne vorbeste Dumnezeu sau fiinte create cu proprietati superioare noua si care ne
transmit mesajele divinitatii. De exemplu, „Căci vedem acum ca prin oglindă, în ghicitură, iar
atunci, faţă către faţă; acum cunosc în parte, dar atunci voi cunoaşte pe deplin, precum am
fost cunoscut şi eu”, Pavel, Corinteni, 13, 12, [68]. Si ca un alt argument pentru acest
fenomen de intoarcere la sursa de intoarce a fiului risipitor, se poate apela la citatul celebru
din Andre Malraux: Secolul XXI va fi religios, sau nu va fi deloc”. Cu toate provocarile
acestui citat, se poate afirma ca in chiar cazul in care autorul acestuia s-a declarat in unele
interviuri deranjat de acesta si de ziaristii care i l-au atribuit, el nu poate sa nu fie amintit
chiar daca numai pentru a aminti ca Malraux a afirmat ca „Mi-au pus în gură: secolul XXI va
fi religios. O profeţie ridicolă; cred în schimb că dacă umanitatea secolului viitor nu găseşte
nicăieri un model exemplar de om, va fi rău.”, adica drept avertisment. Vederi coerente
asupra stiintei si religiei au existat si in epoci mai vechi. Astfel, dupa [76], Sfantul Augustin a
aratat ca civilizatia progreseaza si noi ne amintim cine a realizat o anumita fapta sau a
dezvoltat o tehnica. Sfantul Augustin a acceptat ca Geneza sau Facerea ar fi avut loc cu
aproximativ 5000 de ani inainte de Iisus Hristos. Astfel, [76], trage concluzia ca Sfantul
Augustin era deschis ipotezei unui inceput al universului (de exemplu de tip Big-Bang), dar
afirma apoi caatunci cand Sfantul Augustin a fost intrebat: Ce a facut Dumnezeu inainte de a
crea universul ?, acesta a replicat : El pregatea iadul pentru oamenii care pun astfel de
intrebari. In schim tot Sfantul Augustin a spus, conform [76], ca timpul era o proprietate a
universului pe care l-a creat Dumnezeu si ca timpul nu a existat inainte de inceputul
universului. Ca timpul este implicat esential in activitatea umana este o realitate, dar oare
acesta nu este doar o iluzie care in fond nu are provenienta divina ci este doar inventia mintii
umane ratacite ? si in acest sens, in realitate timpul poate nu are un suport fizic motivat, [79].
Dar problema timpului este o problema mult prea bogata si nu o putem continua in acest
material, desi notiune este esentiala pentru mediu, univers, pentru fiinta umana.
Totusi, Stiinta si Religia, in aceasta etapa de evolutie (nu neaparat in sens progresiv)
aa omenirii, inregistreaza o puternica tendinta de apropiere. Atat oamenii de stiinta cat si
clerul actioneaza spre convergenta conceptiilor lor despre lume, natura, univers, mediu.
Subliniez doar cateva exemple, [71], [75], [76], [77], si inca multe alte exemple date in [78],
de exemplu.
Cursul vine sa completeze cursurile scolare atat in zona de mediu cat si in zona de
stiinte sociale si filosofice. Prin natura domeniilor filosofiei de mediu se abordeaza si
probleme de etica mediului, in general mai putin acoperite in cursurile scolare de baza, cu
referiri si discutii la documente internationale care incearca sa fixeze un cadru orientativ
2 Conform cu Einstein, [71], in articolul Legile stiintei si legile eticii, “Stiinta cauta sa descopere relatii considerate a exista
independent de individual care cauta. Aceasta include si cazul cand obiectul cercetarii este omul. Obiectul enunturilor
stiintifice pot fi si concept create de noi insine, cum se intampla in matematica. Despre astfel de concept nu se considera
neaparat ca le corespund obiecte in lumea exterioara. Toate enunturile si legile stiintifice au totusi o trasatura comuna: ele
sunt ädevarate sau false” (adecvate sau neadecvate). Aceasta inseamna ca noi reactionam la ele prin “da” sau “nu”.
9
umanitatii in incercarea de frana macar ritmul de degradare a mediului inconjurator.
Intrebarile esentiale pe care fiecare trebuie sa si le puna si sunt invitati sa caute un raspuns nu
sunt evitate in acest curs, ca de exemplu: se pot negativiza ratele de distrugere a unor parti din
mediu sau macar reduce ?
Am fost incurajati sa dezvoltam intreg materialul si convingerile noastre si de
raspunsurile interesante primite in testele noastre de opinie la intrebarea: Care este originea
Dv. ? Raspunsurile si statistica lor este data in fig. 1.
Fig. 1 Reprezentarea grafica a statisticii originilor declarate de subiectii din judetul Giurgiu. Numerele
reprezinta procente.
Rezultatele obtinute (fig. 1) in testele de opinie efectuate in judetul Giurgiu in cadrul
instruirilor si in afara acestora arata ca exista o bogata paleta de opinii si ca toate ipotezele
merita abordate si discutate, cel putin la aceasta problema. Interesant este ca o documentare
in problema originilor fiintei umane, in zilele noastre, fie ea si sumara, conduce la foarte
multe ipoteze. Astfel, cele doua ipoteze: provenienta direct prin creatia divina, respectiv prin
intermediul mixarii sau numai din maimuta prin evolutie fiind astazi vechi, alte ipoteze
luandu-le locul, nu si ca putere de convingere. Totusi, savanti de marca au opinii diferite de
cele doua, dar in special opinia originii multiple sau mixte a fiintelor ce se numesc oameni
astazi pe pamant. Pe aceasta tema rezulta necesitatea unui dialog continuu pe pagina web a
proiectului.
Desi deocamdata cursul ramane la aceasta dimensiune, el se va apdata continuu pana la forma
finala, tinand seama de dialogul foarte bogat pe tema susmentionata dar si pe multe alte teme,
de asemenea tinand seama de dialogul cu interlocutorii de pe pagina web a proiectului.
Cardei P.,
Bucuresti 03.04.2015
The right of access to a healthy environment is one of the most important rights in the current discourses on human rights and citizenship. Pursuant to this right, everyone has the right to live in a healthy, clean and unpolluted environment. The emergence and importance of this right in the area of public law was the result of the evolution of human being’s collective life style, the change of human-state relations with nature, and forgetting the ecological semi-systems around the self in the rapid process of development after the Industrial Revolution. Therefore, the fundamental question which arises is that on the basis of which foundations such a right is formed for humanity and how it is justified in terms of philosophical-theological views reflected in Islamic sources as well as in modern texts? In this paper, it has been tried to address some aspects of this issue. Accordingly, first, in addition to conceptual analysis, we deal with the philosophical-theological foundations of the right to the environment (1). Then, the general philosophical-theological rules of this right from the perspective of Islamic law would be discussed (2). The basic presumption based on which this paper is grounded is that the right to environment cannot achieve its goal which is ensuring the healthy environment without thaking into account its philosophical dimensions as well as it metaphysical status.
The purpose of this study was to explain environmental education based on the philosophical principles of education in the Islamic Republic of Iran. The method of this qualitative research was Frankenachr('39')s inference type. Based on Frankenachr('39')s deduction pattern and through combining goals and foundations, certain principles were derived. The statistical population of the study comprised the philosophy of education in the Islamic Republic of Iran and all sources related to environmental education which were purposefully selected and thoroughly examined. The data analysis methods included categorization, coding and interpretation which were continuously and simultaneously carried out with data collection. The findings of the study indicated that the goals of environmental education based on the philosophy of education in the Islamic Republic of Iran include: understanding the presence of God, the world of nature and man, awareness of the purposefulness of nature, commendation of the nature holiness, understanding the order and balance of nature, understanding the metaphysical and physical aspects of man based on his relationship with the environment, understanding and fostering an environmentally responsible behavior. The foundations of environmental education are: nature as a manifestation of God, the purposefulness of nature, the sanctity of nature, the orderly nature, man (a combination of body and soul as well as intellect and senses) perceiving the nature, the freedom of man, the sense of belonging to a place in man, the inherent value of nature independent of the human mind, nature’s being founded on the principle of a just system, environmental aesthetics in humans. And finally, the principles of environmental education are: the attitude of "az-oui" (We belong to Allah) toward nature, belief in nature’s ultimate, respect for nature as a sacred creature, the preservation of the harmony of nature, the harmony of the body and soul in relation to nature, the bond of senses and mind in relation to nature, observing laws in the environment by humans, the discovery of environmental identity, observance of the right to a healthy environment, environmental justice, the achievement of a comprehensive environmental attitude, beauty of nature as the motive for environmental protection.
One of the important issues facing the global and human was the environmental issue. This paper discussed a solution to this global crisis from the perspective of alQuràn about theology environment (eco-theology). By applying a thematic approach (mawdhû'î) in the study of Tafseer alQuràn, this paper came to an important conclusion. First, in view of universe alQuràn was referred to as evidence of God's creation creativity. Nature was also created as a sign of his power. Therefore, the universe was created had a purpose (bil hikmah) (bi al-haq), not in vain (falsehood). Second, alQuràn taught theological principles in the maintenance of nature, namely that the Earth was only inherited theological promised by His servants the righteous course, the relationship management of nature (taskhîr) with a value of tawhid, the need to pay attention to the balance of the cosmos and the principle economic in nature management, the necessity of the earth "prospered" (i`mar), and the prohibition of destructive nature. Third, alQuràn stated that people who did not believe " keberhikmahan " universe, theologically, was a disbeliever , because at the same time he believed the futility of God's creation, so the implications are more far in the denial of moral obligation (moral imperative) and blindness spiritual (spiritual blindness). The commentators understood the "kufr ecological" implied a denial of the divinity of God Almighty and the denial of the resurrection in the afterlife. Kata-kunci: eko-teologi, taskhîr, i'mâr, isti'mâr, kufr ekologis, teleologis. Pendahuluan Salah satu isu penting yang dihadapi oleh manusia sejak awal kehidupannya hingga menjadi isu global adalah isu lingkungan hidup bîàh; environment). Kesadaran tentang perlunya harmoni dengan lingkungan di dunia Islam terlambat dibanding kesadaran di Barat. Sejak tahun 1969, misalnya, Amerika sudah memiliki the National Environmental Policy Act (NEPA) 1969, yaitu undang-undang Amerika tentang
One of the important issues facing the global and human was the environmental issue. This paper discussed a solution to this global crisis from the perspective of alQuràn about theology environment (eco-theology). By applying a thematic approach (mawdhû'î) in the study of Tafseer alQuràn, this paper came to an important conclusion. First, in view of universe alQuràn was referred to as evidence of God's creation creativity. Nature was also created as a sign of his power. Therefore, the universe was created had a purpose (bil hikmah) (bi al-haq), not in vain (falsehood). Second, alQuràn taught theological principles in the maintenance of nature, namely that the Earth was only inherited theological promised by His servants the righteous course, the relationship management of nature (taskhîr) with a value of tawhid, the need to pay attention to the balance of the cosmos and the principle economic in nature management, the necessity of the earth "prospered" (i`mar), and the prohibition of destructive nature. Third, alQuràn stated that people who did not believe " keberhikmahan " universe, theologically, was a disbeliever , because at the same time he believed the futility of God's creation, so the implications are more far in the denial of moral obligation (moral imperative) and blindness spiritual (spiritual blindness). The commentators understood the "kufr ecological" implied a denial of the divinity of God Almighty and the denial of the resurrection in the afterlife. Kata-kunci: eko-teologi, taskhîr, i'mâr, isti'mâr, kufr ekologis, teleologis. Pendahuluan Salah satu isu penting yang dihadapi oleh manusia sejak awal kehidupannya hingga menjadi isu global adalah isu lingkungan hidup bîàh; environment). Kesadaran tentang perlunya harmoni dengan lingkungan di dunia Islam terlambat dibanding kesadaran di Barat. Sejak tahun 1969, misalnya, Amerika sudah memiliki the National Environmental Policy Act (NEPA) 1969, yaitu undang-undang Amerika tentang
One of the important issues facing the global and human was the environmental issue. This paper discussed a solution to this global crisis from the perspective of al-Qur`an about theology environment (eco - theology). By applying a thematic approach (mawdhû'î) in the study of Tafseer al-Qur`an, this paper came to an important conclusion. First, in view of universe al-Qur`an was referred to as evidence of God's creation creativity. Nature was also created as a sign of his power. Therefore, the universe was created had a purpose (bil hikmah) (bi al-haq), not in vain (falsehood). Second, al-Qur`an taught theological principles in the maintenance of nature, namely that the Earth was only inherited theological promised by His servants the righteous course, the relationship management of nature (taskhîr) with a value of tawhid, the need to pay attention to the balance of the cosmos and the principle economic in nature management, the necessity of the earth "prospered" (i`mar), and the prohibition of destructive nature. Third, al-Qur`an stated that people who did not believe “keberhikmahan” universe, theologically, was a disbeliever , because at the same time he believed the futility of God's creation, so the implications are more far in the denial of moral obligation (moral imperative) and blindness spiritual (spiritual blindness). The commentators understood the "kufr ecological" implied a denial of the divinity of God Almighty and the denial of the resurrection in the afterlife.
In the USA, many environmental educators have paid little attention to Western Christian and Jewish ecotheology, in spite of its being a potentially rich resource for environmental education. In part, this neglect can be attributed to popular misconceptions about the influence of religious beliefs on environmental values. This essay reviews the results of relevant empirical studies within the environmental sociology literature since 1977 to clarify common misconceptions. Conclusions from these empirical studies and other sources may make it easier for environmentalists to reconsider the resources of ecotheology. Reconsidering ecotheology is also practical in that it provides environmental education a means of better connecting with the primary values of many citizens, offers new partnership possibilities for building environmental education infrastructure, and broadens the pluralistic base for environmental ethics. Several basic tenets of ecotheology offer starting points for educators by providing common ground between theology and environmental education.
This article presents an overview of the American ecofeminist movement in 1993. Areas considered are the historical background of ecofeminist perceptions and ideas, dualistic thinking in Western philosophy and culture, ecofeminist critiques of environmental philosophy, the debate with the Deep Ecology theorists, political analysis and engagement, and the spiritual dimension of ecofeminism.
L'A. revient sur la litterature catholique romaine anglaise recente abordant le sujet de la theologie environnementale et l'ethique ecologique. Pour ces auteurs, la crise ecologique est une question de theologie, d'ethique, de valeurs. Ces travaux proposent des approches differentes qu'elles soient methodologiques, theologiques, pastorales ou spirituelles. On remarque a travers cette litterature qu'une des forces de la theologie catholique romaine a travers l'histoire est sa capacite a repenser et a relire les dogmes traditionnels a la lumiere des defis contemporains
A method for assessing effects of an undergraduate environmental history course on student environmental worldviews is described; its foundation is triangulation of method. A grounded survey instrument developed specifically for the study was used to supply quantitative and qualitative data, which were supplemented by data from open-ended interviews. The method, which can be adapted for use in other courses, was effective in identifying the degree and direction of changes, both subtle and dramatic, in student worldviews. Assessment of affective outcomes of environment-related courses is necessary, and the combination of methods described here for such assessment is more effective than any one of the methods alone.
This article* sets out the main objectives of a new chair and related centre or institute at the University of South Africa for Religious Research and Environmental Reform which Professor Daneel has envisaged for several years. The objectives of: teaching environmental theology at various levels (including contextualised courses for African Initiated Churches at the grassroots of African society); initiating empirical research projects (as feasibility studies for new environmental projects, studies for monitoring project implementation, the gauging of societal response to environmental initiatives, etc; and introducing a wide range of field operations through the motivation and empowerment of religious or other communities, are closely related to the religio-ecological models already developed by the Zimbabwean Institute of Religious Research and Ecological Conservation (ZIRRCON) in Zimbabwe. These objectives also correspond with the threefold mission of Unisa. It is worthy of note that a substantial grant of R2,3 million was made by Goldfields, South Africa, early in December 1994 towards the realisation of the goals set out in this paper. These goals were later modified, in consultation with Professor Daneel, by Reverend David Olivier, environmental theologian in the Department of Systematic Theology at Unisa. Reverend Olivier will be the first executive director, with Professor Daneel acting as senior consultant, of what initially will be called the Goldfields Project of Faith and Earthkeeping at Unisa.
The ambivalent reputation of theology as an academic discipline is attributed to the often circular character of its procedures based on presumed authoritative sources. Recently, science too has come under the shadow of “postmodernist” critiques but, it is argued, has been able to withstand them successfully and make epistemologically warrantedclaims to be depicting reality—thereby vindicating human rationality. Evolutionary epistemological considerations also reinforce confidence in the more general deliverances of the human exploration of reasonableness through inference to the best explanation (IBE). The consequences of applying IBE, with its associated criteria, in theological investigation are considered in relation to theology as it is and as it might be. A number of issues critical for thedevelopment of a credible theology are identified. In spite of the challenging and somewhat negative view of contemporary theology to which this leads, hope is expressed that a genuinely credible “evangelical,”“catholic,” and liberal theology may yet emerge for the new millennium.
Using a conceptual model consisting of three intersecting spheres of concern (environmental protection, human needs provision, and economic welfare) central to most environmental issues, we map six major Christian traditions of thought. Our purpose is to highlight the complementarities among these diverse responses in order to inform a more holistic Christian environmentalism founded on one or more of the major tenets of each of the six core traditions. Our approach also incorporates major premises of at least the more moderate versions of biocentrism, ecocentrism, and anthropocentrism. We label this holistic approach “cosmocentrism” and use it as the basis for a preliminary description of the notion of “pluralistic stewardship.” We argue that only such holistic environmental perspectives, where societal needs are more directly coupled with environmental protection, and a pluralism of worldviews are acknowledged as potentially contributing to such efforts are capable of successfully addressing the complex issues we face today. We note that, at the international level in particular, Christian thought and secular environmentalism already have been moving in such a direction.
Because of the centrality of Christ, truly God and truly human, Christian theology regards the understanding of the human as one of its essential tasks. In the wake of environmental concerns, however, the dominant self-understanding of the human is presently being challenged and rethought by Christians. This study is an attempt to contribute to this larger effort of examining the role of the human in Christian theological responses to the ecological "crisis," a question that is surfacing as a paramount concern in this emergent literature. In this work I examine how the role of the human is an inherent problematic in Christian ecological literature. I review some of the principal categories or paradigms of Christian ecological literature, such as Gaia theory, process theology, new cosmology, ecofeminism, and liberation theology. All these approaches, I contend, make important contributions to a renewed understanding of human interaction with nature. Yet each model, on its own, seems somewhat incomplete in its portrait of the human. On the one hand, a certain segment of this religious and theological literature diminishes or undervalues the role of the human in our ecological destiny. On the other hand, much of this literature neglects to examine seriously humanity's historical context, which includes economic, political, and social dimensions. Through a study of these paradigms for approaching the environmental crisis, this work explores the idea that only a theology that views the human agent as a principal actor in both the devastation and reclamation of the life systems of the planet is a viable ecological theology. Such a theology views the human agent in terms of social, economic, political, cultural, moral, as well as ecological transformation in order to confront comprehensively the threats to the planet's ecosystems. With the reading assistance of liberation theology from Latin America, with its emphasis on solidarity, a preferential option for the destitute, and societal transformation, this work raises the possibility of a political theology of the environment, outlining several salient horizons for such a theology.
The garden of eden, the fall, and life in Christ
- J Mcdaniel
The emerging cosmological worldview
- R Metzner
Nature-garden or desert?
- E C Rust
Deep ecology as worldview
- G Sessions
Worldviews and ecology
- M E Tucker
- Grim
Ex deo: Essays in the dynamism of western culture
- L White
- Jr
Hindu environmentalism
- C K Chapple
The postmodern explained
- J Lyotard
The church is to blame
- J N Livingstone
The universe next door
- J W Sire
Practical social research
- E R Babbie
The sin of omission-punishable by death to internal validity: An argument for integration of qualitative and quantitative research methods to strengthen internal validity
- K A Bowen
Native North American worldviews and ecology
- J A Grim
Defining environmental theology: Content analysis of associated literature
- R J Jacobus
Powerful icons and missing pieces
- E A Johnson
Toward a global environmental ethic
- J B Callicott
Judaism and the ecological crisis
- E Katz
The ecological fallout of Islamic creation theology
- R E Timm
A Baha'i perspective on an ecologically sustainable society
- R A White
Environmental theology (Vols. 1-4)
- R C Austin
Toward a Buddhist ecological cosmology
- B Brown
Whitehead's deeply ecological worldview
- D R Griffin
General behaviorology
- L E Fraley
Merriam-Webster, Incorporated
- Merriam-Webster
Cosmology and ethics
- L L Rasmussen
Ecological themes in Taoism and Confucianism
- M E Tucker
Evangelical protestants, the ecological crisis and public theology
- J G Ball
Ecological geography
- T Berry
Liberation eco-theology
- D Hoferer
Christianity and ecology
- E K Coughlin