Thesis (Ph. D.)--Dept. of Religion and Religious Education, School of Religious Studies, Catholic University of America, 2001. / Includes bibliographical references (p. [293]-319).

Thesis (Ph. D.)--Dept. of Religion and Religious Education, School of Religious Studies, Catholic University of America, 2001. / Includes bibliographical references (p. [293]-319).

Thesis advisor: Thomas Groome / How should educators in faith respond to the reality of human-caused climate change and environmental destruction, especially in view of Pope Francis’ prophetic challenge for Catholics to take this reality with utmost and urgent seriousness? In particular, I address those educators in faith who work in and with communities that have borne the disproportionate costs of these realities. Indigenous peoples and those who live in communities where extractive and polluting industries such as timbering, mining, energy production from hydroelectric dams, and plastics production are paramount in my mind. However, I also address those whose imagination and communities are shaped by a consumer society that depends on the displacements and exploitation of the 2/3rds world. Drawing on the work of sociologist, Rebecca Scott, who identifies the thought patterns of the West as being grounded in a “logic of extraction,” I believe that educators in faith have an important role to play in assuring the reception of Pope Francis’ challenge among Catholic faithful to listen to the cry of Earth and the poor, particularly among most White Catholics in the West. In view of the dislocations of extractive socio-economic and cultural-political systems, this dissertation suggests that an appropriate pedagogical response begins with cultivating a deep sense of place. It is essential that each person comes to view their own being as grounded in places composed not only of human built environments but of land, water, and air. As opposed to the more common attitude of “care” or “stewardship” of Creation, the guiding vision of our relationship to Creation should be one of kinship. I give particular attention to the place of Appalachia as a case study for modelling what I call a critical Creation-centered pedagogy. To develop this pedagogy I draw upon Thomas Groome’s model of Shared Christian Praxis, bringing it into dialogue with place-based education. In my examination of place-based approaches to learning I give particular attention to the land education model developed by Indigenous educators. The choice of Appalachia is quite simply because Appalachia, particularly West Virginia, is my place. It is a place I love and know, and I hope that each reader will engage this dissertation with their own place in mind. This pedagogy is a critical pedagogy because it emphasizes the importance of identifying relationships of power that produce and maintain an extractive mentality. I give particular attention to settler colonialism, capitalism, and consumerism as extractive structural systems toward which education in faith must attend if it is to be a force of healing and justice. Young people engaged in critical Creation-centered education in faith are encouraged to think critically about the often complex and contradictory ways in which they are “placed” within these networks of power. It is Creation-centered because I regard Earth as our first and primary teacher. In dialogue with Urie Bronfenbrenner, I develop an understanding of the human person that is thoroughly relational. Human health and well-being are reciprocally related to the health and well-being of the “social ecologies” in which persons live. This requires that educators in faith attend to significant relationships and institutions as well as socio-economic and cultural-political systems with/in the lives of their students. With particular attention to adolescence, I examine the possibilities of Bronfenbrenner’s understanding of human development for faith development. For young people living in or displaced from places such as Appalachia, damaged by extractive systems, it is especially important that they are connected to empowering networks that allow them to nurture positive relationships with God, self, others, and Creation. These relationships must also empower agency from an early age. Young people should also be encouraged in developmentally appropriate ways to act as stakeholders within the significant communities and groups to which they belong. To this end, I draw upon the potential of connecting Positive Youth Development theory to education in faith, with particular attention to recent developments in this field that focus on youth-based community organizing and activism as especially salient for the positive and empowered faith development of young people displaced by oppressive systems of power. Education in faith, when grounded in place, has much to contribute to this process. However, this requires reading the Judeo-Christian tradition with place in mind. The Judeo-Christian tradition offers an alternative logic that calls for a conversion from extraction to jubilee. Covenantal values of sabbath and jubilee express a connection to the land which was central to Jesus’ ministry and preaching on the Kingdom of God. Jesus’ own experience of being placed in Galilee in the context of the extractive economies of the Roman Empire influenced his spiritual development and relationship to the Creator-liberator God. Ultimately, the Judeo-Christian God is a God of life and this includes the life of all beings and all of Creation. Jesus nurtured a movement that brought people into their own power, encouraging a new relationship to land and place. Education in faith should carry forth this mission by creating contexts for healing and justice in places damaged by extraction. Critical Creation-centered pedagogy involves all members of a community and to this extent place-based education in faith moves young people beyond the traditional classroom and challenges the traditional teacher-student relationship. Particularly for young people from oppressed communities, it is important that they discover knowledge present in their place and community. I address primary caregivers and families, classroom educators, parish communities, and the wider civic and bioregional community all of whom have a role to play within a place-based pedagogy. I also give attention to the unique role summer camp programs might play in this process. I conclude by attending to the work already being done by Catholics in Appalachia to seek a faith grounded in a healing and justice bringing relationship to Earth, testifying to the theological vision and ministerial work of the Catholic Committee of Appalachia. My own faith owes much to the ongoing witness of this remarkable movement, which I first encountered as a high school student. In part, my dissertation is an attempt to bring pedagogical focus to the theological and ministerial vision of this remarkable movement of the Spirit in the mountains. / Thesis (PhD) — Boston College, 2020. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Religious Education and Pastoral Ministry.

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / A tese trata da contribuição da abordagem bioética de Fritz Jahr para o enfoque ecológico da Teologia Prática. A base bibliográfica concentra-se nos ensaios de Fritz Jahr publicados entre 1924 e 1948, e referências sobre o meio ambiente em diversos documentos da Igreja Católica. O estudo se dá num contexto em que as urgências da área são dadas pelas instâncias técnico-científicas, através de inúmeros estudos que comprovam a crescente e veloz degradação dos ecossistemas. O foco está no Imperativo de Fritz Jahr, particularmente naqueles aspectos dos escritos do autor que hoje interpelam as reflexões ecológicas no âmbito da Teologia Prática. O presente estudo é constituído de cinco capítulos. O capítulo I trata do legado de Jahr, o Imperativo Bioético e outros escritos, com ênfase nos aspectos relevantes para o estudo em questão. O capítulo II se ocupa com a Teologia da Criação e sustentabilidade. O trabalho está voltado para o pensamento da Igreja Católica em âmbito global, por isso, a prioridade por análise de documentos, discursos e mensagens do magistério, de conselhos pontifícios ou estudos científicos alinhados ao ensinamento oficial da Igreja. O capítulo III aborda questões relevantes para a relação com o meio ambiente: A defesa por um espaço de reflexão sobre as questões ecológicas na Teologia Prática, a visão de ser humano e eclesiologia do Concílio Vaticano II e seus desdobramentos. Trata-se da comunidade de fé edificada sobre as bases das primeiras comunidades cristãs, significativa também na sociedade atual. O capítulo IV identifica e analisa as interpelações de Fritz Jahr a partir do Imperativo Bioético e os demais escritos para a Igreja, a Teologia Prática / Pastoral. A pesquisa identificou numerosos documentos do magistério ou instância pontifícia que abordam o tema ecológico, no entanto, como breves inserções e não como um tratado amplo e completo. No entanto, as diferentes dimensões do conceito de sustentabilidade: Os três pilares (triple bottom line) economia, justiça social e ecologia, fazem parte da Doutrina Social da Igreja. É possível identificar, embora de forma ainda incipiente, a consciência das interconexões das diferentes formas de vida. Aspecto importante de Fritz Jahr para a Teologia Prática é a concepção de uma bioética integrativa, ou seja, a relação ética com todos os seres vivos. A reflexão específica sobre a relação ética com os animais, no âmbito da Igreja Católica, está reduzida a alguns enunciados doutrinais sem a devida repercussão na prática do cuidado dos animais. A dimensão pedagógica de Fritz Jahr é outro tema relevante uma vez que uma mudança de paradigma, um estilo de vida ecoamigável, se torna possível através de um consistente e permanente processo de educação. / This thesis deals with the contribution of Fritz Jahrs bioethical approach towards the ecological focus of Practical Theology. The bibliographical basis originates from the writings of Fritz Jahr published between 1924 and 1948, and references on the environment from various documents of the Catholic Church. The study was made in a context in which the emergencies of the area are presented by the technical-scientific instances, through several studies that confirm the rapid and increasing degradation of ecosystems. The focus is on the Imperative of Fritz Jahr, particularly in aspects of the authors writing that question the ecological reflections in the scope of Practical Theology. The present study is comprised of four chapters. Chapter 1 is on the legacy of Jahr, the Bioethical Imperative and other writings, focused on the relevant aspects of the study in question. Chapter 2 discusses Creation Theology and sustainability. The study is focused on the thinking of the Catholic Church within the global scope, for this reason priority is given to the analysis of documents, speeches and teaching messages of pontifical counsels or scientific studies which are aligned with the official teaching of the Church. Chapter 3 addresses relevant issues in the relationship with the environment: The defense of a space for reflection on ecological issues in Practical Theology, the vision of the human being and ecclesiology of the II Vatican Council and its ramifications. It deals with the community of faith built on the bases of the first Christian communities, also significant for current society. Chapter 4 identifies and analyzes the challenges of Fritz Jahr based on Imperative Bioethics and other writings for the Church, Practical / Pastoral Theology. The survey identifies various documents from the teachings or pontifical instance that address the ecological theme, however, as short insertions and not as an ample and complete treatise. However, the different dimensions of the concept of sustainability: The triple bottom line, economics, social justice and ecology, are part of the Social Doctrine of the Church. It is possible to identify, although still in a very incipient way, the conscience of the interconnections between different forms of life. An important aspect of Fritz Jahr for Practical Theology is the conception of integrated bioethics, i.e. the ethical relationship with all living beings. The specific reflection on the ethical relationship with animals, in the scope of the Catholic Church, has a very modest space without the respective repercussion in the practice of looking after animals. The pedagogical dimension of Fritz Jahr is another relevant theme considering that a change of paradigm, an eco-friendly lifestyle, is made possible through a consistent and permanent education process.

[pt] A ecoteologia é um campo bastante recente da reflexão teológica. Nele se encontra a ética ambiental com seus diferentes modelos e tendências que nem sempre são pautados por uma visão integrada da realidade. O ser humano e a natureza não são realidades justapostas e antagônicas, mas são componentes distintos da comunidade biótica que se organiza segundo uma dinâmica relacional e integradora. Superando dualismos e visões reducionistas, uma ética ambiental de inspiração cristã deve integrar compromisso ecológico e justiça social, preservação do ambiente natural e respeito ao ambiente humano. Esta é a abordagem central de nossa dissertação que acentua a necessidade de um modelo de ética que, seguindo uma dinâmica de integração-inclusão, expresse a visão relacional e integradora da fé bíblico-cristã na criação e a sintonia com o novo paradigma ecológico. A nossa pesquisa consiste no estudo do Projeto de Voluntariado Ecológico do Camorim que buscou o desenvolvimento sustentável da região, baseado na identidade cultural local. À luz de pressupostos antropológicos, éticos e teológicos, procuramos identificar nesse Projeto os indicadores de um modelo de ética compatível com a perspectiva relacional e integradora da fé cristã. / [en] Ecotheology is a new field of the theological reflexion. Environmental ethics, whose models and approaches do not always have an integrated vision of reality, belongs to this field. Human beings and Environment are not separated and mutually opposed realities. On the contrary, one cannot be studied apart from the other, for they are distinct parts of the same biotic community that is organized in a relational and integrated dynamical structure. In order to overcome dualisms and reductionist viewpoints, an Environmental Ethic from a Christian perspective must integrate ecological commitment and social justice, that is, preservation of the natural world and respect for the human environment. This is the central approach of our thesis. We stress the urgency of an ethical awareness that, following a dynamics of integration and inclusion, presents a mutually interacting perspective of the biblical and Christian faith on Creation which, at the same time, is in harmony with the new ecological paradigm. Our research studies the Camorim Ecological Volunteers Project which sought a model of sustainable development for the local community, based on its cultural identity. In the light of anthropological, ethical, and theological assumptions, we seek in this Project to identify the elements of an Environmental Ethic based on relational and integrative perspectives of the Christian faith.

German text / Gelebte Ökumene wird, als Zeichen christlicher Glaubwürdigkeit, in unserer postmodernen und postsäkularisierten Gesellschaft gefordert. Die dogmenorientierten Bemühungen zur Ökumene scheinen in die Krise geraten zu sein. Es bedarf es der Suche nach Grundlagen für ökumenische Spiritualität, für die sich der Schöpfungsglaube, als von den großen Konfessionen geteiltes Glaubensgut, anbietet. Um Schöpfungstheologie und -spiritualität als zusammengehörige Elemente wahrnehmen zu können, wird in dieser Dissertation das Weltanschauungsmodell Wrights verwendet, welches durch Waaijmans Aspekt der Umformung ergänzt wird. Konfessionell geprägte Schöpfungstheologien werden in den Kategorien Story und Antworten auf weltanschauliche Schlüsselfragen analysiert. Dies bildet die Basis für eine Synthese, im Sinne der Hermeneutik des differenzierten Konsenses, zu einer ökumenischen Schöpfungstheologie. Konfessionelle Schöpfungsspiritualitäten werden in den Kategorien Symbol und Praxis dargestellt und in einem emergent-synthetischen Entwurf, auf der Basis der ökumenischen Schöpfungstheologie, zu Perspektiven für ökumenische Schöpfungsspiritualität weiterverarbeitet. Die so aufgezeigte schöpfungstheologisch-ökumenische Weltanschauung, bietet eine mögliche Grundlage für ökumenische Spiritualität. / Christian Spirituality, Church History & Missiology / M. Th. (Christian Spirituality)

This thesis is a comparative study of the concept and role of the law in the theologies of Rosemary Radford Ruether and Gustaf Wingren. The analysis of their theologies shows that Wingren uses the law as a formal theological category and Ruether does not. The absence of the law in Ruether's theology has implication for theological ethics. For Wingren the law has two uses. The first use, the so called political use, is that which compels and coerces ethical behavior in the human. The first use of the law is used to insure that all humans receive the fullness of life that God intends for all of creation. The second use of the law, the so called spiritual use, accuses the human when he/she does not meet the demands of the law. When the conscience is accused the human is prepared to hear the gospel. For Wingren, the gospel is what gives the human a new will to live by freeing the human from the burden and condemnation of the law. The law and the gospel serve each other but have distinct functions. The law demands ethical behavior and the gospel gives salvation. According to Wingren, the source of ethical behavior is located in the doctrine of creation not in the doctrine of the revelation of God through Jesus Christ; thus preserving the notion that the gift of grace is not earned by good works but is given freely. For Ruether, appropriate ethical behavior is revealed to humans through paradigmatic individuals who denounce systems of oppression and announce God's intent for creation, namely, liberation. Jesus is one such paradigmatic individual who both denounces oppression and announces the kingdom of God. Jesus both demands justice in relationships and offers liberation. The gospel message of Jesus, in effect, collapses the law and the gospel into one entity. The follower of Jesus hears that salvation is dependent upon appropriate ethical behavior thereby nullifying the notion that grace is an unearned gift. The thesis concludes with a constructive statement which develops a feminist theology based on Wingren's concept of the law / Biblical and Ancient Studies / D. Th. (Systematic Theology)

This thesis is a comparative study of the concept and role of the law in the theologies of Rosemary Radford Ruether and Gustaf Wingren. The analysis of their theologies shows that Wingren uses the law as a formal theological category and Ruether does not. The absence of the law in Ruether's theology has implication for theological ethics. For Wingren the law has two uses. The first use, the so called political use, is that which compels and coerces ethical behavior in the human. The first use of the law is used to insure that all humans receive the fullness of life that God intends for all of creation. The second use of the law, the so called spiritual use, accuses the human when he/she does not meet the demands of the law. When the conscience is accused the human is prepared to hear the gospel. For Wingren, the gospel is what gives the human a new will to live by freeing the human from the burden and condemnation of the law. The law and the gospel serve each other but have distinct functions. The law demands ethical behavior and the gospel gives salvation. According to Wingren, the source of ethical behavior is located in the doctrine of creation not in the doctrine of the revelation of God through Jesus Christ; thus preserving the notion that the gift of grace is not earned by good works but is given freely. For Ruether, appropriate ethical behavior is revealed to humans through paradigmatic individuals who denounce systems of oppression and announce God's intent for creation, namely, liberation. Jesus is one such paradigmatic individual who both denounces oppression and announces the kingdom of God. Jesus both demands justice in relationships and offers liberation. The gospel message of Jesus, in effect, collapses the law and the gospel into one entity. The follower of Jesus hears that salvation is dependent upon appropriate ethical behavior thereby nullifying the notion that grace is an unearned gift. The thesis concludes with a constructive statement which develops a feminist theology based on Wingren's concept of the law / Biblical and Ancient Studies / D. Th. (Systematic Theology)

My primary argument in this thesis is that creation theologies significantly influenced early developments in the doctrine of the Trinity, especially in Augustine of Hippo’s theology. Thus this is a work of historical theology, but I conclude with proposals for how Augustine’s theologies of creation and the Trinity can be read fruitfully with modern theology. I critically analyse developments in trinitarian theologies in light of ideas that were held about creation. These include the doctrine of creation ‘out of nothing’ and ideas about other creative acts (e.g., forming or fashioning things). Irenaeus and other early theologians posited roles for God (the Father), the Word / Son, the Spirit, or Wisdom in creative acts without working out formal views on economic trinitarian acts. During the fourth century trinitarian controversies, creation ‘out of nothing’ and ideas about ‘modes of origin’ influenced thinking on consubstantiality and relations within the Trinity. Basil of Caesarea and others also presented ideas about trinitarian acts of creation and the Trinity in hexaemeral works. I will argue that in Augustine’s views of trinitarian acts of creation, he attributes roles to God (the Father), the Word / Son, and the Spirit. In his mature theology, he attributes the giving of formless existence, differentiated existence, and perfected existence to the three Persons respectively, while depicting shared roles. He also attributes to the Spirit the giving of the capability of ‘dynamic abiding’ to creatures, which gives them agency in continuing their existence. Augustine’s theologies of creation and the Trinity were significantly influenced by his exegesis of Gen. 1, John 1. 1-3, Wisdom, and other scriptures, and his ideas resonate with the hexaemeral works of Basil and Philo of Alexandria. I argue that scholars should examine these sources and Augustine’s own hexaemeral commentaries to gain a deeper understanding of his trinitarian theology.

German text / Gelebte Ökumene wird, als Zeichen christlicher Glaubwürdigkeit, in unserer postmodernen und postsäkularisierten Gesellschaft gefordert. Die dogmenorientierten Bemühungen zur Ökumene scheinen in die Krise geraten zu sein. Es bedarf es der Suche nach Grundlagen für ökumenische Spiritualität, für die sich der Schöpfungsglaube, als von den großen Konfessionen geteiltes Glaubensgut, anbietet. Um Schöpfungstheologie und -spiritualität als zusammengehörige Elemente wahrnehmen zu können, wird in dieser Dissertation das Weltanschauungsmodell Wrights verwendet, welches durch Waaijmans Aspekt der Umformung ergänzt wird. Konfessionell geprägte Schöpfungstheologien werden in den Kategorien Story und Antworten auf weltanschauliche Schlüsselfragen analysiert. Dies bildet die Basis für eine Synthese, im Sinne der Hermeneutik des differenzierten Konsenses, zu einer ökumenischen Schöpfungstheologie. Konfessionelle Schöpfungsspiritualitäten werden in den Kategorien Symbol und Praxis dargestellt und in einem emergent-synthetischen Entwurf, auf der Basis der ökumenischen Schöpfungstheologie, zu Perspektiven für ökumenische Schöpfungsspiritualität weiterverarbeitet. Die so aufgezeigte schöpfungstheologisch-ökumenische Weltanschauung, bietet eine mögliche Grundlage für ökumenische Spiritualität. / Living ecumenism is vital today in our postmodern and postsecularised society, in order for us to have credibility as Christian Church. Dogma-oriented attempts to establish ecumenical accord appear to be in a crisis. It is now necessary to search for a foundation of an ecumenical spirituality, and it seems that belief in creation is particularly suitable since it is shared by the established churches. In order to understand creation theology and spirituality as interdependent elements, this dissertation will apply Wright's worldview model, complemented by the aspect of transformation as identified by Waaijman. Denominational creation theologies will be analysed in the categories Story and Answers to Key Worldview Questions. This will provide the basis for a synthesis, in the sense of the hermeneutics of the differentiated consensus, for an ecumenical creation theology. Denominational creation spiritualities will be presented in the categories Symbol and Practice and developed in a step further, through an emergent synthesis related approach and on the basis of an ecumenical creation theology, to present perspectives for an ecumenical creation spirituality. The thus described worldview based on creation and ecumenical theology offers a potential foundation for an ecumenical spirituality. / Christian Spirituality, Church History and Missiology / M. Th. (Christian Spirituality)