This dissertation explores the way Jurgen Moltmann's biblical hermeneutic informs his salvation-historical approach to ecological theology. Coming from the post-Barthian camp of German Protestant theology, Moltmann has inherited Karl Barth's theological critique of the technological-scientific spirit of modernity. Moltmann differs from Barth, however, in the fact that his underlying preoccupation with the question of theodicy leads him to interpret Barth's theological critique of modernity from within the perspective of modernity's victims. This he accomplishes by retrieving the biblical tradition of eschatologia crucis. Moltmann's political hermeneutic of scripture, which he develops on the basis of the eschatologia crucis, vindicates his salvation-historical approach to nature by offering a substantial critique of the modern techno-scientific spirit. Furthermore, it enables Moltmann's ecological theology to put the crisis of modernity within the broader horizon of the problem of radical evil, thereby offering a profounder hope for the liberation of the suffering creation called for by the WCC theme "Justice, Peace, and the Integrity of Creation."

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.

Note: / Because of the centrality of Christ, truly God and truly human, Christiantheology regards the understanding of the human as one of its essentialtasks. In the wake of environmental concerns, however. the dominantself-understanding of the human is presently being chaUenged andrethought by Christians. This study is an attempt to contribute to thislarger effort of examining the role of the human in Christiantheological responses to the ecological "crisis." a question that issurfacing as a paramount concern in this emergent literature.[...] / Due a la centralite du Christ, vrai dieu et vrai homme, la theologieChretienne considere que l'aspect humain est un element essentiel aetudier. Au milieu des preoccupations environnementales, cependant, lacomprehension dominante de la personne humaine est mise en cause eten train d'etre revisee par les auteurs chn!tiens. Cette etude tachedecontribuer a l'effort plus vaste d'examiner le role de l'etre humainpanni des reponses theologiques chretiennes en face de la criseecologique, cette question se pose comme une preoccupation capitaledans la litterature emergente.[...]

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The environmental crisis and the poverty crisis, are among the major challenges the Church in Zambia is facing. In this work I argue that poverty and the ecological crises are interrelated. However, a major problem has been that many programmes carried on by the Churches or church-based organizations seem to focus on poverty alleviation not recognizing the linkage between poverty and the ecological crisis. For this reason, this study represents the situation of poverty in Zambia and indicates its links to the environmental crisis. The aim of this dissertation is to remind the Free Methodist Church in Zambia and the Church in Zambia in general, that as Christians we are mandated to respond to these social issues of poverty and ecological degradation. We have the theoretical and theological contributions necessary to address the above two challenges, if we are keen to transform and build up the community we are ministering to. What is needed is to put into practice our beliefs. I argue that unless adequate environmental awareness is carried out, and that Christians understand the relationship between poverty and the ecological crisis we will not manage to break the cycle of poverty in the community. The Church efforts to carry out environmental awareness based on biblical and theological foundation teachings are a unique contribution that Christians can offer to respond to the earth crisis as well as to contribute to poverty eradication. / Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2004.

A paradox exists in attempting to resolve ecocrisis: awareness of ecological concerns is growing, but the crisis continues to escalate. John Firor, a well-known scientist, suggests that to resolve the paradox and hence ecocrisis, we need an alternative definition of "human beingness"--that is, a human ontology.

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Whereas the ecological crisis has elicited a response from many quarters of American Christianity, classical (or denominational) Pentecostals have expressed almost no concern about environmental problems. The reasons for their disregard of the environment lie in the Pentecostal worldview which finds expression in their: (1) tradition; (2) view of human and natural history; (3) common theological beliefs; and (4) scriptural interpretation. All these aspects of Pentecostalism emphasize and value the supernatural--conversely viewing nature as subordinate, dependent and temporary. Therefore, the ecocrisis is not problematic because, for Pentecostals, the natural environment is: of only relative value; must serve the divine plan; and will soon be destroyed and replaced. Furthermore, Pentecostals are likely to continue their environmental disregard, since the supernaturalism which spawns it is key to Pentecostal identity.