Thesis advisor: John R. Sachs / This thesis is concerned with ecotheology and theological anthropology, in general, and in particular, with the interpretation of the imago Dei motif as a source of ecological commitment. More specifically, it is an exploration of the theological idea of kenosis as one meaningful, sound, and timely understanding of imago Dei within the context of the current ecological crisis. Although criticized for its alleged anthropocentric overtones, the notion of imago Dei should not be put aside or silenced, but rather reinterpreted. Understood as kenosis, it is a source and not a hindrance for ecological concern and ethical commitment inasmuch as it elicits a fruitful understanding of humanity. Therefore, this dissertation occurs at the intersection between ecotheology and theological anthropology, or in other words it is a theological exploration within the domain of theological anthropology through an ecological lens. Chapter one traces the appearance of ecotheology within contemporary theological reflection, its assessment of the ecological crisis, and the different models or strategies that theologians have explored in order to link ecological challenges and theology. After defining both “ecology” and “ecological crisis”, and identifying some of the manifestations of the latter, the chapter examines the specific rationale of ecotheology and shows how and why it calls into question three main assumptions of classic theological anthropology, namely, the dignity, uniqueness, and role of humanity within creation. It provides a clear understanding of the status of ecotheology, its particular rationale, and its challenge to standard theological anthropology. Chapter two turns to the interpretation of imago Dei. First, it characterizes and assesses three main historical lines of interpretation: essentialist, functionalist, and relational, which can summarize and group the contributions of those who have offered a theological understanding of imago Dei. Then, the chapter proposes the notion of kenosis as one sound, meaningful and timely interpretation of this theological motif. Defined as both making-room or self-limitation and self-giving or self-emptying love, kenosis is portrayed through its biblical and systematic usage. The chapter argues that kenosis discloses something crucial about God’s agency within creation and about Jesus Christ as revelatory of true humanity. Consequently, it can be considered as an inspiring and significant anthropological notion in the context of the current ecological crisis. Kenosis not only connects the three classic interpretations of imago Dei, but it also serves them as a specifier, inasmuch as it provides concrete content and a precise direction for understanding humanity as created in the image of God. The chapter ends dealing with the main critiques which have been addressed to kenosis as a meaningful notion for theological anthropology. Chapter three is a constructive one. It explores the fruitfulness of kenosis and its ability to shed light upon humanity through the three dimensions of ecology: personal, social, and environmental. It shows the inspiring character of kenosis as an anthropological image which helps to shape people’s imagination, and the way believers portray and make practical sense of the Christian depiction of humanity. First, after highlighting the necessity of ecological conversion and a new ethos, the chapter proposes the notions of limit and asceticism as two important anthropological features that kenosis offers to personal ecology, and that may inspire us in searching and discerning new ways of life. Then, the chapter addresses the issue of the images that may help us in our searching for and voicing new ways of social interaction and life. The concept of “civilization of poverty” coined by philosopher Ignacio Ellacuría is particularly examined. Rooted in the social dimension of ecology, this concept is in tune with the twofold movement of kenosis of self-limitation and self-giving love. Finally, the chapter shows how kenosis offers a corrective to the notion of stewardship and enhances what is better in it. Inasmuch as the former in its double meaning of self-limitation and self-giving love entails clear practical consequences, it complements greatly the latter, which has become a sort of default position for many theologians. It is shown how this alliance between these two images heightens what is good in each of them, in order to inspire us in discerning and embodying an ecologically friendly lifestyle. / Thesis (STD) — Boston College, 2017. / Submitted to: Boston College. School of Theology and Ministry. / Discipline: Sacred Theology.

In the wake of Lynne White's 1967 thesis contending Christianity is the historical root of our environmental crises, theologians have struggled to articulate an environmentally friendly theology. These efforts, while substantive, have proven insufficient to reorient Christian environmental ethics and practice en mass. Pope Francis argues in Laudato Si, that dogma, doctrine, and arguments are always insufficient for redeeming human relations and instead calls for an ecological conversion via a wild spirituality. I answer this call by offering a phenomenological theology of wilderness spirituality that grounds environmental ethics in the experience of encountering God in the wilderness. I use the existential phenomenology of American philosopher Henry Bugbee and Czech phenomenologist Erazim Kohák to map phenomenological practice as spiritual discipline. By engaging in lived, practical, and embodied practices bracketing one's intellectual and physical common-sense attitudes, the practitioner is opened to and made receptive to the redeeming work of God. This topology of phenomenology as spiritual discipline illustrates how wilderness functions in scripture. In conversation with Dietrich Bonhoeffer's reading of the Genesis 3 curse as both curse and promise I argue that wilderness functions by killing sicut-deus-humanity and thereby becomes the site of redemption, healing, and benediction. This spiritual and ethical function of wilderness is also evident in the early desert monks and grounds their praxis and ethical development. Ultimately, it is by being made vulnerable and receptive in the wilderness that the early desert monks were able to participate in the reestablishment of the paradisaical innocence. This suggests that redeemed relations between humanity and the non-human world is dependent upon the sanctifying experience of wilderness deconstruction and encounter and thus the efficacy of environmental ethics depends upon the invitation to practice a wilderness spirituality.

The study argues that for the African church to become responsive to the changing circumstances with regard to the African ecological crisis, there is a need to reconstruct those aspects of Christianity that are non-functional in an African Christian context. Drawing insights from both Gabriel Setiloane‘s thoughts on African Biocentric theology and the myths of origin among the Yoruba, the Chewa and the Boshongo people, the study argues that in African cosmology, there is a clear interconnectedness that does not allow for complete independence of one another as is the case in the western world-view. In this regard, the study argues that these African myths of origin are not only feasible but are a more plausible theological response to the contemporary understanding of the universe emerging from scientific explanation of the development of life on earth than the Judaeo-Christian myth of origin (Setiloane 1986:15). In African thought, as envisaged by Setiloane and the three myths of origin, cosmic harmony and balance depend on the integrity of each being for the sake of all other creation. This means that every action that does not affirm life in the cosmos has an effect not only on other creation but on humanity as well. Thus, the study proposes that for African Christian ecological theology to be effective in the context of Africa, first, it must embrace a unified approach to the cosmos and all things because both the physical and spiritual share the same community and the Creator. Thus, there will be equality between humans and nonhuman nature. Second, it must rediscover the Holy Spirit in the African concept of Vital Force and God must be seen as dwelling in the cosmos through the Holy Spirit. This view will re-sacralise the material universe on account that it will be seen as the holy of holies, a dwelling place of God. / Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2010.

M.A.

This thesis examines Darren Aronofsky's 2014 film Noah as a pattern for metafictionalizing narratives into thinking stories as we confront the uncertainty and challenges of the Anthropocene. While Ecocriticism has sought for the development and promotion of nature writing and environmentally oriented poetry and fiction- "new stories" that will shape a stronger environmental ethic"”it has placed too much responsibility for the environmental imagination on what we read rather than on the more important question of how we read. My argument addresses the readerly responsibilities that, if met, have the power to transform old stories and old habits of mind into environmentally relevant attitudes and behaviors. The search for new stories, in other words, although important, has tended to understate the responsibility of the reader to make stories new and to read them as cosmologies that pertain to our contemporary situation. What is needed are new ways to read and engage with stories, new reading methods to metaphorize narratives themselves, making them metafictional even when they are not. Now, in an age of climate change and environmental degradation, it is time for us to think about stories in relation to our role as protagonists in the story of the earth, imagining new possibilities and actively accepting our role of writing our story anew. I hope to demonstrate that this type of aggressive reading of even popular culture (often regarded as mainstream, or "œthoughtless" stories) can mine the necessary insights to reexamine humanity's relationship with the earth and its inhabitants.

The thesis sets out to consider the role of the Christian Church in the context of the emergent ecological crisis. The essential context for such a study is twofold. First, within the Australian Church there is clearly a dominant emphasis on an anthropocentric mission strategy, and consequently it will be argued that such a position is inadequate. Second, it will be argued that it can almost be taken as a “given” that the ecological or environmental crisis facing life on planet Earth is immediate and critical, and covers a range of well-documented categories – global warming, extreme weather events, degradation of the soil, and other factors. The loss of bio-diversity is gathering pace, while the threat to iconic features such as the Great Barrier Reef is very real. Even just from a pragmatic or humanitarian point of view, it seems important for the Christian Church to be part of a global response. From that background the thesis proceeds in three essential stages. The first issue is the identification of a sound ecological theology, or ecotheology. From the background of a large and increasing volume of literature, a range of both human-centred and eco-friendly theological positions is considered, concluding with an argument in favour of theistic biocentrism, but acknowledging that a responsible Christian environmental response may emerge from other theological positions. Thus, the thesis proposes that in addition to the scientific evidence, there is a compelling theological argument for Christian action in caring for the environment as God’s creation, and this represents a clear rationale for eco-mission. In the second part, the issue that is considered is the range of existing theologies of mission. This literature has tended to be strongly anthropocentric and very weak in the ecological area; however, there is an increasing volume of literature demonstrating a shift in emphasis towards an enhanced awareness of an ecological dimension, and in identifying that trend the thesis seeks to develop an eco-mission theology. However, there is still a perception in many congregations and denominations that ecology is not really part of the Church’s agenda. While practical action guidance models are not common, this thesis aims to challenge such a perception, and to change the culture of apathy and non-involvement in building on a foundation of ecotheology and a theology of eco-mission. Third, the thesis then explores the range and extent of Christian eco-mission, beginning with a study of how that is practised in England, and continuing with a comparative study of emerging eco-mission activity in Australia. Thus, it addresses the fundamental question as to why Christian denominations (and, by implication, local congregations) are not more actively involved in ecological mission, and explore possibilities for that position to be changed. The thesis is set within a practical theology paradigm, and employs a qualitative methodology. This involves a series of interviews supplemented by written comments and personal observations, from which dominant themes will be drawn and analysed. Thus the thesis is designed to help the Christian community to understand the seriousness of the situation as well as the biblical and theological rationale for appropriate action in “the greening of mission” and the establishment of an Australian eco-church model. In grasping the ecological aspects of its divine charter in caring for God’s creation, the Church may operate with greater confidence alongside other concerned people and groups in the community.

The thesis sets out to consider the role of the Christian Church in the context of the emergent ecological crisis. The essential context for such a study is twofold. First, within the Australian Church there is clearly a dominant emphasis on an anthropocentric mission strategy, and consequently it will be argued that such a position is inadequate. Second, it will be argued that it can almost be taken as a “given” that the ecological or environmental crisis facing life on planet Earth is immediate and critical, and covers a range of well-documented categories – global warming, extreme weather events, degradation of the soil, and other factors. The loss of bio-diversity is gathering pace, while the threat to iconic features such as the Great Barrier Reef is very real. Even just from a pragmatic or humanitarian point of view, it seems important for the Christian Church to be part of a global response. From that background the thesis proceeds in three essential stages. The first issue is the identification of a sound ecological theology, or ecotheology. From the background of a large and increasing volume of literature, a range of both human-centred and eco-friendly theological positions is considered, concluding with an argument in favour of theistic biocentrism, but acknowledging that a responsible Christian environmental response may emerge from other theological positions. Thus, the thesis proposes that in addition to the scientific evidence, there is a compelling theological argument for Christian action in caring for the environment as God’s creation, and this represents a clear rationale for eco-mission. In the second part, the issue that is considered is the range of existing theologies of mission. This literature has tended to be strongly anthropocentric and very weak in the ecological area; however, there is an increasing volume of literature demonstrating a shift in emphasis towards an enhanced awareness of an ecological dimension, and in identifying that trend the thesis seeks to develop an eco-mission theology. However, there is still a perception in many congregations and denominations that ecology is not really part of the Church’s agenda. While practical action guidance models are not common, this thesis aims to challenge such a perception, and to change the culture of apathy and non-involvement in building on a foundation of ecotheology and a theology of eco-mission. Third, the thesis then explores the range and extent of Christian eco-mission, beginning with a study of how that is practised in England, and continuing with a comparative study of emerging eco-mission activity in Australia. Thus, it addresses the fundamental question as to why Christian denominations (and, by implication, local congregations) are not more actively involved in ecological mission, and explore possibilities for that position to be changed. The thesis is set within a practical theology paradigm, and employs a qualitative methodology. This involves a series of interviews supplemented by written comments and personal observations, from which dominant themes will be drawn and analysed. Thus the thesis is designed to help the Christian community to understand the seriousness of the situation as well as the biblical and theological rationale for appropriate action in “the greening of mission” and the establishment of an Australian eco-church model. In grasping the ecological aspects of its divine charter in caring for God’s creation, the Church may operate with greater confidence alongside other concerned people and groups in the community.

This case study of the Salvation Army Visby (SAV) describes the theoretical concepts of a Christian narrative and sustainable action within a local organizational context. As a result, one of the main contributions of this research is the consideration of narratives within a Christian organization from the angle of current ecotheological debates. While there can hardly be a single definition of what a Christian narrative of sustainability would be, we have summarized two conflicting views — an anthropocentric and a biocentric one. Our use of narrative theory has helped us understand in what ways such an overarching narrative can have influence into a local organizational context. We found that the SAV is deeply influenced by a Christian narrative putting more emphasis on social work rather than on ecotheological notions. We argue that the SAV’s actions are therefore more in line with social sustainability. We conclude by exploring how sustainability, and notably from an environmental perspective, can further be put in place within Christian organizations such as the SAV.

This thesis examines ecotheology in liturgy. In light of an increasing awareness of the seriousness of the climate crisis and the consequences for all living beings on earth, it investigated whether and how communion prayers in handbooks of Church of Sweden from 1986 and 2017 have changed towards becoming more ecotheological. The focus of this study has been how God is described in the use of God's names and metaphors, God's relationship to the world, and God's mission to people. These were analyzed using a qualitative content analysis. Two metaphorical models, a monarchical model and a God-body model, taken from ecofeminist theologian Sallie McFague were used as the study's ecotheological approach. Through the analysis, it has been shown that the communion prayers have become more ecotheological. The prayers have more often features the metaphor of "creator" for God and descriptions of an actively creating, loving, and present God. God's relationship with the world now also includes the entire universe that God carries and fulfills. God meets people more often through the risen Christ and God's incarnation and salvation can also be interpreted as concerning of all creation. God's mission to human beings is more directed outward to the world, but there are still no explicit missions towards other living beings or all of creation.

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.