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.

Jusqu’aux croisades, les rencontres entre l’Orient musulman et l’Occident chrétien avaient été réduites à des échanges commerciaux anecdotiques ainsi qu’à de rares pèlerinages en Terre sainte. Et alors que les musulmans méprisaient souverainement des peuplades septentrionales vouées, selon eux, à l’égarement et à l’ignorance, les Occidentaux avaient fait de la jeune religion orientale et de ses sectateurs l’Antéchrist de leur eschatologie apocalyptique. Tous étaient imprégnés d’un théocentrisme intransigeant ne laissant aucune place à un Autre ignoré ou abhorré, si ce n’est celle de l’Ennemi. Il fallut donc une guerre généralisée entre ces deux ensembles civilisationnels aux antipodes pour qu’enfin ils se rencontrent et se côtoient durablement, jusqu’à estomper en partie des préjugés et des images déformées longtemps entretenus. Paradoxalement, la guerre et ses principales émanations (la stratégie, la tactique, l’armement et l’architecture militaire) allaient être les causes d’une meilleure connaissance mutuelle. En cherchant à répondre au mieux au défi militaire lancé par l’adversaire, chacun fut contraint de scruter les intentions, la mentalité, et surtout l’art de la guerre de l’autre ; ainsi, on n’hésita pas à en copier les concepts et les procédés jugés profitables, de même que les deux camps firent montre, dans ce domaine, d’une adaptabilité multiforme exceptionnelle. En somme, loin de la vision répandue présentant les croisades comme des conflits séculaires purement religieux ayant opposé de manière manichéenne deux conceptions monolithiques et hermétiques du monde et de la guerre, il semblerait en réalité que la Syrie du XIIe siècle fut d’abord un creuset d’échanges dans lequel le maître mot était "pragmatisme". / Until the Crusades, the encounters between the Muslim East and the Christian West had been limited to anecdotal trade exchanges as well as rare pilgrimages to the Holy Land. While the Muslims intensely despised dedicated northern tribes, in their opinion, to misguidance and ignorance, the West had made the young Eastern religion and its followers the Antichrist of their apocalyptic eschatology. All were imbued with an uncompromising theocentrism leaving no room to another ignored or abhorred, except that of the Enemy. This necessitated a general war between these two civilizational sets of the antipodes so that finally they meet and come together permanently, to the extent of partly diminishing prejudice and distorted images which were long maintained. Paradoxically, the war and its principal emanations (strategy, tactics, weaponry and military architecture) would be the causes of better mutual understanding. In seeking to best meet the military challenge launched by the enemy, everyone was forced to scrutinize the intentions, attitudes, and especially the art of war of the other, so they did not hesitate to copy the concepts and procedures deemed beneficial, as both sides made shows in this area, a multifaceted exceptional adaptability. In short, far from the common vision with the crusades as purely secular religious conflicts that opposed in a Manichean manner two monolithic and hermetic conceptions of the world and war, it would seem that Syria of the twelfth century began as a crucible exchanges in which the watchword was "pragmatism".

Made available in DSpace on 2016-04-26T20:23:04Z (GMT). No. of bitstreams: 1 Daniela Jorge Milani.pdf: 1520868 bytes, checksum: c0a968beaa186ad6ff2ddc803fb24700 (MD5) Previous issue date: 2014-08-19 / O presente trabalho pretende elucidar as origens das relações entre o poder temporal e o espiritual, assim entendidos como Estado e Igreja genericamente. Deste modo, faz-se uma retrospectiva dessas relações, desde a época primitiva em que as sociedades eram clãs familiares nas quais a posição de chefe supremo se confundia com a de líder religioso, até os tempos modernos, passando pelas correntes racionalistas naturalistas até a situação atual, buscando esclarecer o real sentido do fenômeno da secularização e a consequente laicidade do Estado, que não deve ser confundida com laicismo ou antirreligiosidade. Deve ser entendida, na verdade, como pressuposto de uma relação de autonomia, independência e cooperação entre as instâncias administrativa e religiosa. Nota-se que, do ponto de vista da Igreja Católica, ao contrário do que se poderia pensar, o Estado deve ser laico, visto que, invariavelmente, as relações de interdependência acarretaram desmandos de parte a parte, desvirtuando o verdadeiro escopo de cada esfera de atuação. E mais, demonstra-se que, não obstante a promessa de irrestrita independência e autossuficiência da razão e a previsão de decadência e até de aniquilamento da fé, das mais radicais correntes iluministas do século XVIII, a pós-secularização se caracterizou pela persistência da religiosidade na sociedade, seja nas formas mais tradicionais ou de modo mais individualista. Neste cenário de laicidade e pós-secularização se questiona se haveria lugar para a religião no espaço público ou lhes caberia somente a atuação em seu mundo interior, privado, restrita aos seus templos e cultos? Haveria uma posição a assumir perante a sociedade e especialmente no debate político necessário ao jogo da democracia? Juntamente de Habermas, o filósofo alemão agnóstico, se conclui pela participação das religiões e suas cosmovisões particulares, não apenas para a necessária legitimidade do processo político democrático, que deve incluir a todos, mas pela abertura ao diálogo entre fé e saber, que são complementares um à outra, levando a sociedade a um progresso científico e tecnológico, sem abrir mão da ética e da moral, onde o ser humano é compreendido como a razão de ser do mundo e não como mero objeto de estudo e manipulação / O presente trabalho pretende elucidar as origens das relações entre o poder temporal e o espiritual, assim entendidos como Estado e Igreja genericamente. Deste modo, faz-se uma retrospectiva dessas relações, desde a época primitiva em que as sociedades eram clãs familiares nas quais a posição de chefe supremo se confundia com a de líder religioso, até os tempos modernos, passando pelas correntes racionalistas naturalistas até a situação atual, buscando esclarecer o real sentido do fenômeno da secularização e a consequente laicidade do Estado, que não deve ser confundida com laicismo ou antirreligiosidade. Deve ser entendida, na verdade, como pressuposto de uma relação de autonomia, independência e cooperação entre as instâncias administrativa e religiosa. Nota-se que, do ponto de vista da Igreja Católica, ao contrário do que se poderia pensar, o Estado deve ser laico, visto que, invariavelmente, as relações de interdependência acarretaram desmandos de parte a parte, desvirtuando o verdadeiro escopo de cada esfera de atuação. E mais, demonstra-se que, não obstante a promessa de irrestrita independência e autossuficiência da razão e a previsão de decadência e até de aniquilamento da fé, das mais radicais correntes iluministas do século XVIII, a pós-secularização se caracterizou pela persistência da religiosidade na sociedade, seja nas formas mais tradicionais ou de modo mais individualista. Neste cenário de laicidade e pós-secularização se questiona se haveria lugar para a religião no espaço público ou lhes caberia somente a atuação em seu mundo interior, privado, restrita aos seus templos e cultos? Haveria uma posição a assumir perante a sociedade e especialmente no debate político necessário ao jogo da democracia? Juntamente de Habermas, o filósofo alemão agnóstico, se conclui pela participação das religiões e suas cosmovisões particulares, não apenas para a necessária legitimidade do processo político democrático, que deve incluir a todos, mas pela abertura ao diálogo entre fé e saber, que são complementares um à outra, levando a sociedade a um progresso científico e tecnológico, sem abrir mão da ética e da moral, onde o ser humano é compreendido como a razão de ser do mundo e não como mero objeto de estudo e manipulação

This study attempts to offer an ecological interpretation of Genesis 1: 1-2:4a in view of the question as to what extent this passage bears footprints of anthropocentrism, on the one hand, and/or ecological wisdom, on the other hand. Extant ecological readings of this text tend to either recover its ecofriendliness, or they criticise the text on the basis of its dominion and subdual language in Genesis 1:26-28 which seems to go against the grain of ecological sensibilities. In resonance with revisionist readings, this study shows that the only way to mollify the dominion language of Genesis I :26-28 is to read this section as part of the whole Priestly creation account. Elements of the exilic context and many literary features of Genesis I: l-2:4a present humans as a member of a world of interdependences. Hence, accusing Genesis I: l-2:4a of lying at the root of modern indifference towards nature, is not the whole story. / Old Testament & Ancient Near Eastern Studies / M. A. (Biblical Studies)

This study attempts to offer an ecological interpretation of Genesis 1: 1-2:4a in view of the question as to what extent this passage bears footprints of anthropocentrism, on the one hand, and/or ecological wisdom, on the other hand. Extant ecological readings of this text tend to either recover its ecofriendliness, or they criticise the text on the basis of its dominion and subdual language in Genesis 1:26-28 which seems to go against the grain of ecological sensibilities. In resonance with revisionist readings, this study shows that the only way to mollify the dominion language of Genesis I :26-28 is to read this section as part of the whole Priestly creation account. Elements of the exilic context and many literary features of Genesis I: l-2:4a present humans as a member of a world of interdependences. Hence, accusing Genesis I: l-2:4a of lying at the root of modern indifference towards nature, is not the whole story. / Biblical and Ancient Studies / M. A. (Biblical Studies)