This book serves as an introduction to the burgeoning field of ecothology, illustrating both its variety and its commonality across different Christian theological divides. Some of the questions addressed in this short book include the following: How can the Bible still make sense in the context of climate change and biodiversity loss? Who on earth is Jesus Christ, and what does he mean for us in today’s world? How can Christians be faithful to their traditions while responding to pressing calls to be engaged in environmental activism? What is the relationship between theory and practice, and local as well as global demands, and how is this relationship expressed in different ecclesial settings? How can we encourage each other to develop a sense of the earth as divine gift? Written in clear, accessible style, this book walks readers through difficult concepts and shows the way different sources in Christian theology have responded to one of the most significant cultural issues of our time.

Literature and Ecotheology: From Chaos to Cosmos challenges us in a time of climate crisis to find more common ground between the dual projects of ecocriticism and ecotheology. This book argues that in our postsecular age, literature has become an important repository of theological wisdom that can, like formal work in ecotheology, provide the moral grounds for environmental care. However, for any cosmological understanding to be adequate to the challenges before us, it must be responsive to the often-painful contingencies and uncertainties that inhere in the cosmos, something that both ecocriticism and ecotheology have often neglected. After a treatment of the ecocritical and ecotheological questions that pertain to the religious/secular divide, the study then turns to four contemporary American writers—Annie Dillard, Cormac McCarthy, Marilynne Robinson, and David James Duncan—as examples. Each uses the contingency of literary form and its promise of wholeness in order to imagine reasons for hope in light of the unpredictability and untold human and more-than-human suffering that lie at the heart of nature. The book will be of interest to students, scholars and researchers interested in ecotheology, religious studies, environmental literature, the environmental humanities, and environmental studies more broadly. It offers a needed paradigm shift in how Western societies have tended to misuse both secularity and religion.

Here is comprehensive coverage of the rapidly growing field of eco-theology. Eco-Theology evaluates the merits or otherwise of contemporary eco-theologies and introduces readers to critical debates, while tracing trends from around the globe and key theological responses. The emphasis is on the theological aspects of Christian engagement with environmental issues, rather than primarily ethical or spiritual concerns. Included are further reading sections and discussion questions.

Just as God loves creation, so are Christians called to care for it. Now, amid the accelerating degradation of our global environment, that task has taken on greater urgency than ever. How should Christians respond to the climate crisis and widespread pollution of earth’s shared commons, water and air? How might Christian communities think about human responsibility to other living creatures? In roundtable format, Richard Bauckham, Cynthia Moe-Lobeda, Steven Bouma-Prediger, and John F. Haught navigate the layers of what it means for humans to live in right relationship with earth’s lifesystems. After each contributor’s essay, the other three contributors issue a response—including points of disagreement and questions—thereby modeling for readers productive and respectful dialogue. The ecumenical conversations in Ecotheology represent the diverse viewpoints of contributors’ theological and practical commitments, exploring creation care through a variety of frameworks, including natural science, biblical studies, systematic theology, and Christian ethics.

The Franciscan vision offers a powerful antidote to the moral malaise that prevents ordinary Christians from making the necessary choices to live more simply and share the worlds goods more equitably. Ecological Footprints unfolds the theological, spiritual, and ethical treasure trove of Christianityespecially as it has been developed and lived in Franciscan theology and traditionas it relates to our efforts to achieve sustainable living.

Most ecotheologies build their arguments on the Bible's creation-story and resurrection-narrative in the hope to save the ecology through spiritual meditation, reforming capitalism, and/or deliberative democracy. However, based on a Chinese Christian social scientist's perspective, this book argues that few of these ecotheologies are theologically and empirically valid. Instead, it proposes a neuro-institutional post-ecology theology that builds on the major themes of the Last Judgment to refocus ecotheology toward evangelism and to adapt ecotheology to capitalism and democracy in order to embrace the "already but not yet" impacts of the inevitable total destruction of the ecology in the near future. The vanities in current ecotheologies are divided into religious, economic, and political categories. Among the major ones discussed in this book are the vanities of ecological meditation theology, leftist and rightist economic theologies, as well as ecotheologies of green authoritarianism and deliberative democracy. Even if these ecotheologies work perfectly as they were intended to, global ecological crises have passed the point of no return (i.e., post-ecology) and rendering all of them a global vanity. Based on a Chinese Christian social scientist's perspective, this book proposes a moderate course of ecological spirituality, economic behaviors, and democratic actions, but with a radical devotion to crisis management and evangelism in preparation for the Doomsdays. This book is unique in its balanced interdisciplinary composition, employing theories from cognitive science, Christian theology, economics, and political science.

Humanity operates like a force of nature capable of affecting the destiny of the Earth System. This epochal shift profoundly alters the relationship between humankind and the Earth, presenting the conscious, thinking human animal with an unprecedented dilemma: As human power has grown over the Earth, so has the power of nature to extinguish human life. The emergence of the Anthropocene has settled any question of the place of human beings in the world: we stand inescapably at its center. The outstanding question—which forms the impetus and focus for this book—remains: What kind of human being stands at the center of the world? And what is the nature of that world? Unlike the scientific fact of human-centeredness, this is a moral question, a question that brings theology within the scope of reflection on the critical failures of human irresponsibility. Much of Christian theology has so far flunked the test of engaging the reality of the Anthropocene. The authors of these original essays begin with the premise that it is time to push harder at the questions the Anthropocene poses for people of faith.