AbstractIn Women Healing Earth noted theologian Rosemary Radford Ruether brings together illuminating writings of fourteen Latin American, Asian, and African women on the meaning of eco-theological issues in their own contexts - and the implications they have for women in the first world. Ruether has spent the last several years exploring the environmental crisis, the roles of religion and feminists, and what third-world women have to say. Ecofeminists in the North must listen carefully to women in the South since common problems can only be solved by understanding cultural and historical differences. When women of the South reflect on ecological themes, these questions are rooted in life and death matters, not in theory, nor statistics. As Ruether writes, "Deforestation means women walking twice as far each day to gather wood ... Pollution means children in shantytowns dying of dehydration from unclean water." Impoverishment of the environment equals literal impoverishment for the vast majority of people on the planet. In addressing the intertwining issues of ecology, of class and race, of religion and its liberative elements, Women Healing Earth offers profound insights for all women and men involved in the struggles to overcome violence against women and nature, and to ensure ecological preservation and social justice

AbstractLeviticus 11-15 contains regulations to distinguish animals which are fit for consumption from those which are not, and regulations to control and prevent certain skin and emission diseases. Although these rules were originally meant to regulate ritual cleanness, they also anticipate certain aspects of modern environmental sanitation thereby making possible an ecological interpretation of the text. These regulations are particularly relevant in contemporary Africa where preponderant environmental pollution and frequent outbreaks of communicable diseases prevail.

AbstractThe Akan people of Ghana’s beliefs and practices, enforced by taboos regarding ecosystem conservation, foster a sustainable use of the environment. Akan beliefs and practices highlight their moral import, are crucial in preserving the environment, and protect water sources, the natural vegetation and wildlife and endangered nonhuman species. However, the church has not taken the indigenous beliefs, practices and taboos seriously. The decline of these has led to the degradation of the Ghanaian environment. This article aims at drawing the church’s attention by arguing that the indigenous beliefs and practices are more earth-friendly and consistent with biodiversity than modern or Western ways of life and that they represent the best chance for successful ecological practices that enhance ecosystem conservation.

AbstractWatch the launch of 'Mother Earth, Mother Africa & Mission'. This video features the editors of the book: Seblewengel Daniel, Mmapula Diana Kebaneilwe & Angeline Savala. Book can be purchased via this link: https://books.google.nl/books/about/Mother_Earth_Mother_Africa_and_Mission.html?id=00o2EAAAQBAJ&redir_esc=y

AbstractAbstract The Akan notion of Sunsum may form the basis for an ecological pneumatology. Sunsum may be understood as the central, unifying vitality which integrates various elements in Akan thought. Amongst the Akan, God has Sunsum and anything which exists in its natural state has Sunsum, a spark from God. The concept of Sunsum expresses how the 'one' (Onyame) and the 'many' (nature including human beings) are related. It is the dynamic equivalent of the Holy Spirit in the Akan Twi Bible. Sunsum is energy, life, communicating itself and transcending itself. It is absolute spirit, who enlivens the whole universe. The Akan concept of Sunsum suggests the possibility of a union of the concrete with the universal. The concept of Sunsum may therefore enable one to speak of the Holy Spirit and its relation both to God and to nature. This proposal may also enable one to understand the Holy Spirit as cosmic in nature and as divine in being. This contribution offers theological reflection on the implications of the notion of Sunsum for ecotheology.

AbstractThe book explores how African Christians in Ghana can think eco-theologically about the nexus of mining, waste pollution, water pollution, and land degradation. In 2017, the government of Ghana banned illegal mining and declared war against any activity that does not complement environmental protection and conservation of natural resources. The Christian church needs academic resources to support the campaign against the destruction of the land, water bodies, and environment. The papers presented generate theological imaginations in shaping the political campaign against the destruction of the land and the environment. Reflection on areas related to the theme includes: “The Concept of Land in the Bible”; “The Christian Church and the Galamsey Menace in West Africa”; “The Fulani Cattle Headsmen and Care for the Land”; “The Bible and the Environment: Towards an Agenda for Eco-theology in African Theological Institutions”; “Stewardship of the Land”; “The Menace of Mining in Ghana”; “Destruction of Water Bodies in Ghana”; and “The Menace of Plastic Waste in Ghana.” This volume will serve as a textbook for theological students, the church, and other governmental agencies.

AbstractThe global concern for the environment at this point in human history is gratifying. Environmental problems transcend national boundaries and jurisdictions. It is therefore imperative to seek collective solution to the challenges of environmental sustainability. In this regard, many initiatives had taken place. It is however sad to note that in these past initiatives, religious bodies and groups had been utterly neglected for the flimsy notion that religious involvement in environmental issues compromises objectivity. The age long view of Christianity’s anthropocentric stand also presents it as being uninterested in environmental matters and therefore an accomplice as far as ecological sin is concerned. The aim of this paper is therefore, to bring to the knowledge of the unenlightened, the evolutionary processes of Christianity’s involvement in environmental initiatives through the ages. The methodology used was critical review of eco-theological materials. The main thrust of the paper is that Christianity’s involvement could be an inspiration to environmental sustainability

AbstractLa relation entre l'homme et son environnement est une réalité historique que personne ne peut méconnaitre et ne date d'aujourd'hui. Cette relation est purement universelle du fait qu'elle s'impose à toute personne sans tenir compte son emplacement géographique. Mais ce rapport de l'homme avec son environnement a progressivement changé jusqu'à suscité des crises profondes qui interpelle à repenser notre rapport et pratique vis-à-vis de l'environnement. Face à cette crise, nous avons constaté que les hommes et les femmes de l'église protestante en Afrique n'ont pas su anticiper cette catastrophe par des actions concrètes sur terrain. Ils ont oublié que l'homme fait partie de cette maison commune la terre que nous voulons détruire. Ainsi, nous estimons que face à une telle crise, l'engagement écologique chrétien en Afrique francophone doit être placé sous le signe d'urgence à cause des menaces qui pèsent sur la survie de l'humanité. Il est donc temps pour que les Églises protestantes en Afrique s'impliquent réellement dans l'effort universel qui vise la recherche d'équilibre actuelle et future de la maison commune terre.

AbstractA new and urgent item on the agenda of churches around the world is the theological and ethical dimensions of the ecological crisis. Highlighted by the United Nations "Earth Summit" in Brazil, the issues covered in this volume raise unavoidable and fundamental questions of life-style and Christian witness in the face of threats to the very survival of humankind and planet Earth.

AbstractView this interview featuring book editors Ernst M. Conradie (University of the Western Cape) and Cynthia Moe-Lobeda (Graduate Theological Union), as they discuss their latest scholarly publication, 'How Would we Know what God is up to?' with Kuzipa Nalwamba from the World Council of Churches. This conversation delves into the second volume of the series "An Earthed Faith," subtitled "Telling the Story amid the 'Anthropocene'." The series explores varying narratives within Christian contexts surrounding the understanding of God's role during the era known by some as the "Anthropocene" (a label contested by others). This volume addresses questions of method in ecotheology such as: How can we begin to comprehend what God is up to? How can we discern that? And how should humans respond? Contributors from diverse geographical locations, confessional traditions, and theological schools weigh in on these critical questions. Together, their essays capture the current state of the debate on methodology in Christian ecotheology, identifying present trajectories and emerging horizons to propel the discussion forward and encourage further contributions. Don't miss this interview – view now! Visit the book page at: https://t.ly/o3Q3 The @UWCOnline-YouTube published this book in partnership with AOSIS Scholarly Books. #ecotheology #anthropocene #PropheticDiscernment

AbstractThe book explores how African Christians in Ghana can think eco-theologically about the nexus of mining, waste pollution, water pollution, and land degradation. In 2017, the government of Ghana banned illegal mining and declared war against any activity that does not complement environmental protection and conservation of natural resources. The Christian church needs academic resources to support the campaign against the destruction of the land, water bodies, and environment. The papers presented generate theological imaginations in shaping the political campaign against the destruction of the land and the environment. Reflection on areas related to the theme includes: “The Concept of Land in the Bible”; “The Christian Church and the Galamsey Menace in West Africa”; “The Fulani Cattle Headsmen and Care for the Land”; “The Bible and the Environment: Towards an Agenda for Eco-theology in African Theological Institutions”; “Stewardship of the Land”; “The Menace of Mining in Ghana”; “Destruction of Water Bodies in Ghana”; and “The Menace of Plastic Waste in Ghana.” This volume will serve as a textbook for theological students, the church, and other governmental agencies.

AbstractThe book explores how African Christians in Ghana can think eco-theologically about the nexus of mining, waste pollution, water pollution, and land degradation. In 2017, the government of Ghana banned illegal mining and declared war against any activity that does not complement environmental protection and conservation of natural resources. The Christian church needs academic resources to support the campaign against the destruction of the land, water bodies, and environment. The papers presented generate theological imaginations in shaping the political campaign against the destruction of the land and the environment. Reflection on areas related to the theme includes: “The Concept of Land in the Bible”; “The Christian Church and the Galamsey Menace in West Africa”; “The Fulani Cattle Headsmen and Care for the Land”; “The Bible and the Environment: Towards an Agenda for Eco-theology in African Theological Institutions”; “Stewardship of the Land”; “The Menace of Mining in Ghana”; “Destruction of Water Bodies in Ghana”; and “The Menace of Plastic Waste in Ghana.” This volume will serve as a textbook for theological students, the church, and other governmental agencies.

AbstractClement Baffoe, SVD : Ecological Conversion: What Can We Learn from the African Traditional Religions? 13th International Roundtable: Religion and Environmental Flourishing: Reflections from the Pandemic Experience (2 December 2022)

AbstractThe alleged or the wrongly conceived teaching that ‘it is God’s will that human beings exploit nature for their proper ends’ has largely contributed to the present global environmental predicament. Environmentally speaking, Africa as a continent is today experiencing one epidemic after another. Poverty (material and mental), population pollution, sinful structures, economic disaster, drastic climatic changes, unequal distribution of land, ethnic conflicts, squalor and the degradation of ecosystems are among the most pressing issues undermining lasting sustainable development in Africa. This work deals with the cultural and the biblical roots of these ecological crises; ex-rays the historical development of this impasse in Africa, and finally proffers recommendations

AbstractIs JPIC a compelling process calling churches and Christians to commitment and involvement within the life of the world? Or, as some critics claim, is JPIC a rather a handy but not too practical theoretical construct within which to house the various environment and development commitments of the ecumenical movement? These are ongoing and helpful questions which are not new to the JPIC process. They are important, and necessary to keep in the forefront of debate and discussions in churches, for they point to a central truth — that JPIC is effective only to the extent that it makes a difference in the lives of people. The wealth of theological reflection and socio-political assessment of the JPIC process, as evidenced by the articles of this issue of The Ecumenical Review, are meaningful precisely in relation to their capacity to form and inform the understandings and actions of churches and Christians in the world. For in the last analysis, JPIC can only be measured in terms of human life, and of flesh and blood. Therefore, it seems worthwhile, and perhaps necessary, within a journal of theological reflection which has as its focus the JPIC process, to include a testimony to JPIC as it is lived out at the grassroots level. We know that women bear a disproportionate impact of the effects of poverty and unjust economic systems. Women too experience a disproportionate impact of the effects of racism. As bearers of life into the world, and as the primary nurturers of future generations, women claim a special place in relation to the environment. It is appropriate, therefore, that Cecilia Asogwa inserts into these JPIC reflections a personal account of a community of rural women in Africa who begin to work together in an economic self-help group, and in so doing discover themselves involved as active participants and leaders in their community. For these women, JPIC has meant personal and community empowerment which they have experienced as part of the healing of creation.

AbstractWhat is the place of the church in God’s household? If the church cannot be equated with God’s household, how should its identity and mission be understood, especially in the midst of widespread ecological destruction? This volume of essays offers a Protestant contribution with wider ecumenical perspectives on ecclesiology and ecology. In this way it seeks to provide further impetus to the ecological reformation of all Christian traditions that is taking place all over the world.

AbstractThe reforestation initiative under the auspices of Zirrcon (Zimbabwean Institute for Religious Research and Ecological Conservation) in the Masvingo province of Zimbabwe during the eighties, nineties and early 2000, has been acclaimed by some leading scholars in the field as one of the largest movements for environmental reform in Southern Africa and one of the most innovative and successful environmental initiatives of its kind in the socalled “Third World”. The tree planting rituals were innovations based on a eucharist liturgy in African Independent Churches and rain making rituals in Shona Traditional Religion. Actor Network Theory is a tool for social analysis associated with the French scholar Bruno Latour and is based on a definition of agency that includes the entire panoply of forces impinging on a situation. An ANT analysis reveals that the Zirrcon rituals were the result of the assembly of a multiplicity of actors, “entities” or “objects”, that came together from a variety of communities that brought with them a multiplicity of ideas, things, resources, interests, intentions, needs, motivations and expectations, all of which worked together in an “imbroglio” of relationships to bring about the “War of the Trees” with its consequences – both intended and unintended. The Zirrcon project with its rituals were in many ways a classically instructive example of the ecology of indigenous traditions and their potential to assemble a notion of democracy that has become highly desirable in some quarters in the west. It is also instructive of how profoundly western intervention impacts on indigenous movements both for better and worse.

AbstractThis paper proceeds from the assumption that climate change is real. Furthermore, it holds that climate change primarily arises from the human moral- theological view of creation. This is the view that creation serves the interest of humanity, hence the greedy exploitation of creation. More importantly, while the effects of climate change have been global, the most affected are those who have done the least to cause it, especially from Africa. In Africa, many people have lost their livelihoods due to climate change. Thus, there is a need to develop a theology of climate change or ecological theology. Whereas more theologians from the global North have written on this subject, there is missing a Christian theology that speaks to the environmental concerns of the African People. Christian ecological theology that engages the Holy Scripture, African traditional wisdom, and the contemporary problems of the African people is required to establish a paradigm for understanding and to tackle climate change in Africa. Therefore, through a socio-cultural analysis and theological approach, this paper seeks to sketch a discourse on the environmental crisis within the categories of African cosmology and contemporary realities. Central to this task is a contribution towards a Christian ecological theology from an African perspective.

AbstractThe paper argues that an African Christian theology that can motivate moral responsibility for creation care needs to be an engagement of the bible with African ecological thought and praxis. The result will be African Theocology - a way of studying ecological science from the perspective of God and his relations with his creation, in the African context. Drawing instances from a study among the Sokpoe-Eʋe of Ghana the paper deduces three elements in African ecological praxis, which can be engaged with bible in reconstructing African Christian theocology. These include African precarious but theistic and holistic views of the cosmos, which can provide a theocentric impulsion for creation care. African and biblical concepts of kinship with nature are potent for urging Christians to respect and care for creation. Similarly the axiological implications of both African anthropocentric and biblical theomorphic valuing of humanity can provide impulsion for us to care for creation as ecological vicegerents. African theocology then hopes to provide a theocentric Christian impulsion to care for creation in either religious or scientific ecology.

AbstractThis article shows how eco-theology could and should be indigenised in an African context using the Copperbelt in Zambia as a case study. The ecological crisis worldwide has given rise to the call for everyone to work together to start caring about our natural environment. In theology, the response to this call received the name eco-theology. By means of a literature review, ethnographic information and governmental legislation, the article tries to illustrate how eco-theology could and should be indigenised in an African context using the Copperbelt in Zambia as a case study. This article makes an attempt to contribute to the needed ecological renewal by reinterpreting two traditions that inform thinking on the Copperbelt: Christianity and African traditional religion. The supernatural belief of the Lamba people is no longer embodied in this creation, and it is not too late for the people to form any indigenous environmental protection movement to protect the sacredness of mother Earth from further contamination and exploitation by strengthening, maintaining and respecting the traditional teachings and the cultural laws. Obedience to God’s command to tend creation is a quest for continued creation by humans, so that value is added to what is already in existence. This is embodied making the place we live in more beautiful, appealing and peaceful. Fruitfulness with sustainability becomes core values for interdependence and earth keeping. Contribution: We wish to address the ecological situation of the mining industry in Zambia from a theological perspective by assessing the impact of the copper mining and processing industry on humans, their environment and nature and by showing how the traditions of African traditional religion (ATR) thought can be transformed into tools to oppose this ecological disaster.

Abstract"Anchored on postcolonial and liberation theology, this book examines the global ecological crisis within gender justice discourse. Utilizing textual analysis and empirical studies, the book chapters foreground how the African continent, particularly African women, bear the burden of the ecological catastrophe"-- Provided by publisher

AbstractThe theological role of African women and men in sustainable development and environmental justice strongly emerges in this book. Picking up the theme and metaphor of the fifth pan-African conference of the Circle of Concerned African Women Theologians (hereafter ‘Circle’), ‘Mother Earth and Mother Africa’, this book titled Mother Earth, Mother Africa and Theology presents original and innovative research by scholarly members and friends of the Circle. The main contribution of the volume is its multi- and trans-disciplinary exploration and reimagining of human relationships to Earth from an African ecofeminist and ecowomanist theological perspective. It engages in critical conversations of re-interpreting and re-imagining African cultural, religious, theological, and philosophical perspectives on gender and the Earth. The aim is to construct Earth-friendly relationships in the face of the growing global environmental crisis. Scholarly voices of African women and men from fields such as Theology, Environmental Law and Policy, Tourism, Agricultural Science and Natural Resources, and Economics are reflected in this book, which consists of three parts: Creation, the Trinity, and Mother Africa; Caring for Mother Africa; and Mother Africa and her daughters’ (in)fertility. Each of the eleven chapters in the volume presents the metaphor of Mother Earth, Mother Africa, and gender relations, with the aim to explore life-affirming, life-enhancing human relationships to Earth from the author’s particular area of specialisation and context.  

AbstractChristianity has often been accused for being complicit in ecological destruction. In response, Christian ecotheology offers both a Christian critique of environmental destruction and an ecological critique of Christianity. It thus encourages an ecological reformation of the Christian tradition for the sake of the whole earth. This volume focuses such a dual critique on the content and significance of the Christian faith in order to confront those aspects that may undermine an environmental praxis, ethos and spirituality. Each of the essays explores one of the core Christian symbols, seeks to capture the current state of the debate in this regard, identifies emerging horizons for such an ecological reformation and invites conversation on the road ahead. This volume includes essays on the trinity, Christology, pneumatology, creation, anthropology, natural suffering, providence, sin and salvation, the nature, governance, ministries and missions of the church, eschatological consummation, a Christian ethos, the role of liturgy, religious plurality andunderlying methodological problems. It thus complements several other discourses in ecotheology on biblical hermeneutics, a retrieval of particular traditions, environmental ethics, animal studies, ecclesial praxis, Christian missions and religion and ecology. The volume captures insights emerging from a collaborative research project on 'Christian Faith and the Earth' in which more than one hundred leading ecotheologians from six continents participated since 2007. It builds on the culminating conference of this project held in Cape Town in August 2012.It extends the conversation on the road ahead through inputs from contributing authors and various respondents. The ebook editions of this book are available open access under a CC BY-NC-ND 4.0 licence on bloomsburycollection.com. Open access was funded by Knowledge Unlatched.

AbstractThis chapter offers some hermeneutical reflections on the ways of doing ecotheology. It raises the counterintuitive question of whether what is done under the name of ecotheology could indeed be regarded as constructive contributions to address contemporary ecological concerns theologically. In the South African context, “doing theology” is often explained in terms of the so-called See-Judge-Act model, where “seeing” entails social analysis and “judging” entails theological discernment, while the emphasis is on constructive responses (acting). The term “doing theology” deliberately and explicitly includes the theological reflection of the laity. It would also include theological reflection in each of the six manifestations of the church, i.e., in the form of the worshipping community; the local congregation; the denomination; the ecumenical structures; the Christian organizations; and the fellowship of believers in families, in homes, at work, etc.

AbstractIn the field of religion and ecology the role of the Christian tradition is deeply contested. While some criticize the Christian roots of current environmental destruction, others treasure the pre-modern ecological wisdom of, for example, the desert fathers, Celtic earthiness, Benedictine monasticism, Hildegard’s mysticism or Franciscan spirituality. This chapter uses the deep contestation as a key to depict the current state of debate in Christian ecotheology.

AbstractThis contribution explores the significance but also the immense complexities of Christian discourse on confessing guilt within the context of climate change. It draws especially on South African discourse on confessing guilt in the context of apartheid. The argument of the essay is twofold: Christians with an enduring large carbon footprint may wish to confess their guilt in this regard, but typically find it difficult to live from God’s liberating forgiveness and are therefore prone to rather desperate efforts to save the world themselves. By contrast, Christians with a small carbon footprint may opt for alternative understanding of salvation, namely in terms of redemption from the looming threat of climate change.

AbstractThis contribution explores the linguistic possibilities of the phrase "creation at the heart of mission". If "creation" is understood as shorthand for "care for creation", then the phrase would be understandable. This is indeed the way in which earth-keeping is accommodated in South African missiological discourse, namely as one dimension of mission. However, if creation is understood as creature there emerges serious ecological (where humans form part of God's creation) and cosmological problems: How is "mission" then to be understood? Who are the agents of mission? Who is sent by whom and where to? If creation is understood as creatio, then the phrase would be clear but implausible: Why is God's act of creation at the heart of God's work? The argument of this article is that the meaning of phrase may be retrieved if mission is understood as God's mission, if the asymmetry between God's mission and human mission (or the church's mission) is emphasised and if God's faithfulness to creation as creatura is radicalised.

AbstractThe author discusses on the relation between ecological or environment related aspects and Christian tradition. He informs about Christian ecotheology that may be regarded as an attempt to retrieve the ecological wisdom in the Christian tradition as a response to ecological destruction and environmental injustices.

AbstractThis article reflects on the question formulated in the title, i.e. “How can we help to raise an environmental awareness in the South African context?” It analyses some of the assumptions underlying this question. It argues that environmental problems cannot be addressed only through information and education, through science and technology or through governments and the laws that they promulgate. Christians can contribute to an environmental ethos through helping to articulate a moral vision for society, by practicing ecological virtues and by engaging in moral decision making in every sphere of public life.

AbstractThis contribution is based on a talk delivered at a conference for continuous education for pastors. The argument commences with refections on 'thinking with one's hands', more specifcally with engaging in earthkeeping praxis, with getting one's hands dirty. It is suggested that such thinking leads sooner rather than later to a widening network of fundamental questions -- about the human condition, the meaning of history, the possibility of know ledge and the social construction of reality itself. A Christian engagement in earthkeeping is therefore not merely a matter of transformative praxis; it also provides churches with an opportunity for fundamental renewal. If so, this may be regarded as an example of thinking globally but acting locally. This underlying logic of inquiry implies that the scope of contemporary ecotheology cannot be restricted to environmental ethics or creation theology. It is this underlying logic of inquiry that this contribution seeks to describe.

AbstractIn Christian ecotheology in the African context the root causes of environmental destruction in Africa are rightly associated with imperialism and colonialism. In this contribution such root causes are investigated in more detail with reference to Christian discourse on sin. The argument proceeds in three steps. Firstly, some background is offered on root cause analysis as a tool for social analysis. Secondly, the root causes of global environmental destruction are traced backwards to the role of worldviews (‘modernity’) and religious constructions of ultimate reality with reference to the critique against Christianity by Lynn White and others. Thirdly, this analysis is then related to the form of social diagnostics found in Christian discourse on sin. How is the underlying problem perceived? This question is addressed with reference to five classic notions of sin each with a modern correlate found in environmental discourse, namely moral shortcomings (prompting alleged needs for education, economic growth and development), pride (anthropocentrism), greed (consumerism), violence (domination in the name of differences of species), and the privation of the good (alienation from the earth). The last of these resonate well with traditional African notions of land. It also suggests the possibility of ultimate perspective on such root causes of environmental destruction within a Christian context, namely in terms of a broken relationship with the triune God.

AbstractThis article offers a conceptual map of soteriological discourse in the field of Christian ecotheology. On the basis of an adaptation of Gustaf Aulén's famous analysis in Christus Victor of three types of atonement, the following three soteriological models are identified and made relevant for Christian ecotheology: a) God's victory over the forces of evil, death and destruction; b) Reconciliation amidst alienation; and c) Moral influence in the form of environmental policy making. It is proposed that these may be related on the basis of discerning the present consequences of human sin in the many forms of evil, the deepest (past) roots of such evil in human sin and the need to limit the future consequences of evil.

AbstractThis essay offers some observations regarding discourse on climate change in South Africa. It reflects on the specific contribution that Christianity and Christian theology can make in response to climate change. On this basis, it explores some theological resources for proclaiming the gospel in the context of climate change, namely with reference to the apocalypse, creation, human equality, God's providence, salvation and the church as an alternative community. It suggests the need for a theological retrieval of such Christian symbols in order to sustain the available ethical responses.

AbstractThis contribution to outline an agenda for (Christian) ecological theology includes a position paper from Ernst Conradie (Part 1). Responses to this position paper from Sigurd Bergmann, Robert Borrong, Steve Bouma-Prediger, Celia Deane-Drummond, Denis Edwards, William Everett, David Field, Samson Gitau, Jesse Mugambi and Peter Scott, form Part 2. There is also a rejoinder by Ernst Conradie. The paper identifies a number of issues that an ecological theology has to address in the fields of ethics and systematic theology (only). It calls for a proper theological rationale for Christian earthkeeping and seeks to avoid theological reductionism. Responses to this paper were invited from a somewhat random group of friends, colleagues and associates from all around the world. A rejoinder that offers a reply to these responses concludes this contribution.

AbstractThis review essay on the five volumes of the Earth Bible series focuses on the critical Biblical hermeneutics employed in the series. It describes the background of the project within the context of the emergence of ecological theology and assesses the significance of the project towards the development of an ecological Biblical hermeneutics.

AbstractChristianity has often been accused for being complicit in ecological destruction. In response, Christian ecotheology offers both a Christian critique of environmental destruction and an ecological critique of Christianity. It thus encourages an ecological reformation of the Christian tradition for the sake of the whole earth. This volume focuses such a dual critique on the content and significance of the Christian faith in order to confront those aspects that may undermine an environmental praxis, ethos and spirituality. Each of the essays explores one of the core Christian symbols, seeks to capture the current state of the debate in this regard, identifies emerging horizons for such an ecological reformation and invites conversation on the road ahead. This volume includes essays on the trinity, Christology, pneumatology, creation, anthropology, natural suffering, providence, sin and salvation, the nature, governance, ministries and missions of the church, eschatological consummation, a Christian ethos, the role of liturgy, religious plurality andunderlying methodological problems. It thus complements several other discourses in ecotheology on biblical hermeneutics, a retrieval of particular traditions, environmental ethics, animal studies, ecclesial praxis, Christian missions and religion and ecology. The volume captures insights emerging from a collaborative research project on 'Christian Faith and the Earth' in which more than one hundred leading ecotheologians from six continents participated since 2007. It builds on the culminating conference of this project held in Cape Town in August 2012.It extends the conversation on the road ahead through inputs from contributing authors and various respondents.

AbstractWhat is the place and vocation of human beings in the earth community? This is the central question that this contribution towards a Christian ecological anthropology addresses. In ecological theology this question is often answered by the affirmation that 'We are at home on earth'. This affirmation rightly responds to the widespread sense of alienation from nature, to the anthropocentrism that pervades much of the Christian tradition and to concerns about the scope of environmental devastation. This book challenges the affirmation that we are at home on earth, examining natural suffering, anxieties concerning human finitude and especially the pervasiveness of evil. The book investigates contributions to ecological theology, South African and African theology, reformed theology and contemporary dialogues between theology and the sciences in search of a thoroughly ecological Christian anthropology.

AbstractWhy should Christians engage in earthkeeping as Christians and from within Christian communities? What is the underlying theological rationale for that?In this book some 19 reasons why Christians may be encouraged to engage in earthkeeping are identified, juxtaposed and assessed in order to call for clarity, to invite discussion and to elicit creative tensions. No single position is advocated ? it would be helpful if Christians could engage in earthkeeping on the basis of any of these motivations.

AbstractThere has been a proliferation of publications in the field of Christian ecological theology over the last three decades or so. These include a number of recent edited volumes, each covering a range of topics and consolidating many of the emerging insights in ecological theology. The call for Christian churches to respond to the environmental crisis has been reiterated numerous times in this vast corpus of literature, also in South Africa.

AbstractCan Christian sin-talk be retrieved within the public sphere? In this contribution to ecotheology, Ernst M. Conradie argues that, amid ecological destruction, discourse on sin can contribute to a multidisciplinary depth diagnosis of what has gone wrong in the world. He confronts some major obstacles related to the plausibility of sin-talk in conversation with evolutionary biology, the cognitive sciences, and animal ethology. He defends an Augustinian insistence that social evil, rather than natural evil, is our primary predicament. If the root cause of social evil is sin, then a Christian confession of sin may yet yield good news for the whole earth.

AbstractChristians seeking to "save the Earth" have to relate creation to salvation by doing justice to both themes. This study explores the ambiguous legacy of the ways in which this challenge has been approached in the reformed tradition of Swiss, Dutch, and German origins and in the reception of this tradition in South Africa. The book focuses on the diverging interpretations of the category of "re-creation" in this regard. (Series: Studies in Religion and the Environment / Studien zur Religion und Umwelt - Vol. 8)

AbstractEcological destruction is taking place on such a scale that it prompts the need to make sense of the world in which we live and of this moment in history. This study explores the ecological significance of seeing the world as the whole household of the triune God and, more specifically, in terms of God's acts of house-holding (economy), including creation, salvation, and eschatological consummation. (Series: Studies in Religion and the Environment / Studien zur Religion und Umwelt - Vol. 10) [Subject: Religious Studies, Environmental Studies, Ecology]

AbstractThis contribution explores the relationship between gender, religion and the environment in terms of the perceptions of a group of first-year students registered for a course on Environmental Awareness Techniques and Training at the University of the Western Cape in South Africa. The empirical investigation indicates that there is a surprisingly high level of environmental awareness amongst this group, possibly reflecting their different living conditions, but that they were unable to recognize connections between their environmental commitment, their religious affiliation and gender consciousness.

AbstractThe book explores how African Christians in Ghana can think eco-theologically about the nexus of mining, waste pollution, water pollution, and land degradation. In 2017, the government of Ghana banned illegal mining and declared war against any activity that does not complement environmental protection and conservation of natural resources. The Christian church needs academic resources to support the campaign against the destruction of the land, water bodies, and environment. The papers presented generate theological imaginations in shaping the political campaign against the destruction of the land and the environment. Reflection on areas related to the theme includes: “The Concept of Land in the Bible”; “The Christian Church and the Galamsey Menace in West Africa”; “The Fulani Cattle Headsmen and Care for the Land”; “The Bible and the Environment: Towards an Agenda for Eco-theology in African Theological Institutions”; “Stewardship of the Land”; “The Menace of Mining in Ghana”; “Destruction of Water Bodies in Ghana”; and “The Menace of Plastic Waste in Ghana.” This volume will serve as a textbook for theological students, the church, and other governmental agencies.

AbstractThe Encyclopedia of Religion and Nature, originally published in 2005, is a landmark work in the burgeoning field of religion and nature. It covers a vast and interdisciplinary range of material, from thinkers to religious traditions and beyond, with clarity and style. Widely praised by reviewers and the recipient of two reference work awards since its publication (see www.religionandnature.com/ern), this new, more affordable version is a must-have book for anyone interested in the manifold and fascinating links between religion and nature, in all their many senses.

AbstractIn the post-chimurenga years of independent Zimbabwe, the African Initiated Churches (AICs) heeded the prophetic call to earth-keeping. They joined forces with practitioners of traditional religion-the chiefs, headmen, spirit mediums, and ex-combatants of the country's liberation struggle-and formed their own wing of the green army. Thus, under the auspices of the Zimbabwean Institute of Religious Research and Ecological Conservation, two religiously distinct movements-the Association of Zimbabwean Traditionalist Ecologists and the Association of African Earthkeeping Churches-joined forces to wage a new chimurenga, a struggle for the liberation of creation, particularly the rehabilitation of the degraded environment of Zimbabwe's overcrowded communal lands, under the banner "war of the trees." In Zimbabwe and much of southern Africa today, the AICs total between 50 percent and 60 percent of African Christianity. This article focuses on Africa's green movement and ecotheology as well as earth-keeping initiatives such as tree planting. © 2006 by Oxford University Press, Inc. All rights reserved.

AbstractThis article* sets out the main objectives of a new chair and related centre or institute at the University of South Africa for Religious Research and Environmental Reform which Professor Daneel has envisaged for several years. The objectives of: teaching environmental theology at various levels (including contextualised courses for African Initiated Churches at the grassroots of African society); initiating empirical research projects (as feasibility studies for new environmental projects, studies for monitoring project implementation, the gauging of societal response to environmental initiatives, etc; and introducing a wide range of field operations through the motivation and empowerment of religious or other communities, are closely related to the religio-ecological models already developed by the Zimbabwean Institute of Religious Research and Ecological Conservation (ZIRRCON) in Zimbabwe. These objectives also correspond with the threefold mission of Unisa. It is worthy of note that a substantial grant of R2,3 million was made by Goldfields, South Africa, early in December 1994 towards the realisation of the goals set out in this paper. These goals were later modified, in consultation with Professor Daneel, by Reverend David Olivier, environmental theologian in the Department of Systematic Theology at Unisa. Reverend Olivier will be the first executive director, with Professor Daneel acting as senior consultant, of what initially will be called the Goldfields Project of Faith and Earthkeeping at Unisa.

AbstractThis book is about the complicated and provocative ways nature, science, and religion intersect in real settings where people attempt to live in harmony with the physical environment. Scholars of philosophy, religious studies, and science and technology have been at the forefront of critiquing the roles of religion and science in human interactions with the natural world. Meanwhile, researchers in the environmental sciences have encountered disciplinary barriers to examining the possibility that religious beliefs influence social-ecological behaviors and processes simply because the issue resists quantitative assessment. The contributors to this book explore how scientific knowledge and spiritual beliefs are engaged to shape natural resource management, environmental activism, and political processes.

AbstractNew in Southern Shona Independent Churches (3 vols.; 1971–88), Quest for Belonging (1987), and African Earthkeepers (2 vols.; 1998–99). nization for environmental reform at the rural grassroots, not only in Zimbabwe but in all of Southern Africa. According to internationally recognized ecological luminaries, such as Larry Rasmussen, Mary Evelyn Tucker, and John Grim, who visited us in Zimbabwe, ZIRRCON’s inculturated and ritualized practices of earth-care was as innovative as any indigenous green movement they had observed elsewhere in the Two-Thirds World. The accomplishments of the movement during the first fifteen years of its existence—the period during which I acted as ZIRRCON’s director—are briefly the following: Fifteen to eighteen mother nurseries, some of which cultivated more than 100,000 seedlings in a given year, and a host of small-scale satellite nurseries run by women and schools were established. An estimated 12–15 million trees were planted during that period, in several thousand woodlots, by AZTREC and AAEC peasant communities and also by women and school children in the central and southeastern communal lands of Zimbabwe. The variety of trees planted included • fruit trees in orchards for personal and commercial use;• exotics such as eucalyptus for building operations;• indigenous trees for firewood and the restoration of denuded land;• leucaena for cattle fodder, firewood, and nitrate-fixing in arable lands; and • indigenous hardwood, such as kiaat and pod mahogany, as a long-term investment for future generations.

AbstractThe basic concern of African Christian theology is liberation. There are three broad trends. Theologians like Mbiti, Fashole-Luke, Idowu, Setiloane and others propagate religio-culturalliberation from the dominance of imported theologies; they seek to develop a truly contextualised, relevant theology for Africa. Second, South African Black Theology-with exponents like Manas Buthelezi, Tutu, Goba, Boesak and Chikane-focuses on liberation from political and, more specifically, racial oppression. Then there are theologians, notably Ela, who concern themselves with socio-economic liberation and the development problems of independent Africa, particularly its continuing bondage to Western capital and manipulative multinational corporations. In addition there are the African Independent Churches whose spontaneous, celebratory church life is an enactment of the liberation which their academically more sophisticated counterparts write about. Organisationally emancipated from Western missionary control, they are also playing a major role in post-colonial development projects. What all these trends in African theology have in common is a strongly personalised focus. Oppressed, suffering and impoverished human beings have to be liberated from the structures which keep them enslaved. Post-colonial development is seen as primarily aimed at human upliftment and progress. In all this one misses a holistic theological concern for the liberation of creation, for the church's task of earthkeeping. There seems to be a general assumption that the environment is secondary, subordinate to and legitimately exploited by human beings. The overriding importance assigned to human liberation also promotes the attitude that no proper attention. Can be paid to ecological liberation until people have been politically freed and economically empowered and the poor have been fed. Such an attitude hinges, it seems to me, on a fundamental theological fallacy. Much of our bondage and dehumanisation is attributable to the fact that we have misinterpreted and abused our God-given stewardship over nature. Believing that we are entitled to" reign" over nature, we have engaged in mindless destruction of tpe environment on which our very existence depends. The magnitude of the crisis is increasingly recognised. According to Timberlake (1985: 111), woodland throughout tropical Africa is diminishing by an estimated 2.3 million hectares of open forest annually.

AbstractWhen Diola Christians participated in their male initiation rites despite missionary objections, the argument was framed in theological terms. But Diola actions regarding this and other religious practices can only be understood within the wider frame of ecological changes that have challenged not only their agrarian livelihoods but their very conceptions of personhood and processes of socialization. Given the decline in rain, Diola males can no longer 'become men' in the rice paddies. By drawing out connections among Diola agrarian culture, ideals of masculinity, current environmental conditions, and missionary pressures, I argue that this incident—and, by implication, religious change more broadly—must be appreciated not only for its theological significance within Diola agrarian culture, but as enmeshed in contemporary dynamics of climate change.

AbstractAs part of a larger debate on ecotheology in South Africa, Günther Wittenberg (2010; see OTA 34 [2011] ##515, 2018) has suggested that the dominion metaphor in Gen 1:28 and Psalm 8 should be reconceptualized in less dominating terms. In this, he followed Vicky Balabanski's idea that a Stoic interpretation of the Christ hymn in Col 1:15-20 could be used as a hermeneutical key to achieving such a transformation. Here, v.D. concurs with Wittenberg's suggestions that ecotheology should involve more than analyzing a few isolated texts and thus become central to biblical theology, that biblical metaphors should be transformed when necessary, and ecotheology should itself be informed by modern science in its important proposals for doing ecotheology. On the other hand, he questions Wittenberg's further claim about the appropriateness of transforming the dominion metaphor by recourse to the idea of interconnectedness, given the fundamental difference between the biological and biblical concepts of interconnectedness. V.D. further argues that ecotheology should be more deliberately linked to the larger hermeneutical framework of R. Bultmann and H.-G. Gadamer in the process of exploring the transformation of biblical metaphors. Finally, v.D. suggests that the biblical concept of wilderness may be a more fruitful metaphor for purposes of ecotheological transformation of biblical metaphors--like that of dominion. [Abstracted by: Christopher T. Begg] Abstract Number: OTA36-2013-FEB-562

AbstractThe book explores how African Christians in Ghana can think eco-theologically about the nexus of mining, waste pollution, water pollution, and land degradation. In 2017, the government of Ghana banned illegal mining and declared war against any activity that does not complement environmental protection and conservation of natural resources. The Christian church needs academic resources to support the campaign against the destruction of the land, water bodies, and environment. The papers presented generate theological imaginations in shaping the political campaign against the destruction of the land and the environment. Reflection on areas related to the theme includes: “The Concept of Land in the Bible”; “The Christian Church and the Galamsey Menace in West Africa”; “The Fulani Cattle Headsmen and Care for the Land”; “The Bible and the Environment: Towards an Agenda for Eco-theology in African Theological Institutions”; “Stewardship of the Land”; “The Menace of Mining in Ghana”; “Destruction of Water Bodies in Ghana”; and “The Menace of Plastic Waste in Ghana.” This volume will serve as a textbook for theological students, the church, and other governmental agencies.

AbstractThe unique forms of christian faith which are emerging from Africa's turbulent (post) colonial ordeal have since long ranked high on the agenda of social science. The chances that they are taken seriously in church circles and in theology are however rather slim. Still, if we agree with H. Maurier that at present all mental energy and creativity of mankind should be mobilised to build up the world of the third millennium, African christianity must surely be called upon to partake in the effort. 2 But will it? Will it be invited to partake in its own right in the world's much needed theological reflection? In September 1990 in the Ivory Coast-where he reluctantly was to inaugurate the Yamoussoukro basilica, which was hardly epitomising African christianity-Pope John Paul II, used a little heeded phrase about the direction which the coming Special Synod of Bishops on Africa was to take when he addressed the Council of the Synod's Secretariat. He called their meeting" the first act, on this continent itself, of the already well-oriented journey of your particular Churches towards the historic gathering, which this Synodal Assembly will be". Since Pope Paul VI, in 1969, had emphasized that time had come for Africans to become missionaries to themselves, and since this Special Synod was announced in 1989, all attention has understandably gone to the question how much room African christians might be given to come into their own and to speak an authentic African message on their own continent. The serious misgivings of many

AbstractThis chapter presents an eschatological vision of Africa’s environmental renewal in the “new heavens and new earth,” or renewed creation, and how such an eschatology ought to inspire us to care for our environment, with a special focus on an African ecological ethic. The research offers an alternative to the popular Platonic-escapist eschatology that is so common in American and African Christianity. One may contend that the current ecological crisis in Africa is a result in part of the church’s poor eschatology that fails to promote an environmental biblical theology. Both the theological and biblical sections of this chapter argue, not for the annihilation of creation, but rather for its renewal. If creation is to be renewed, then a vision of Africa’s eschatological-environmental renewal is required. This, in turn, requires an active response from Christians in Africa to an African ecological ethic.

AbstractIl y a vingt ans, l'historien et homme politique burkinabé Joseph Ki-Zerbo écrivait à propos du Sahel : " Ceux qui avaient la trentaine au moment des indépendances peuvent attester de la réalité d'un Sahel vert dans les années 1930. Ce n'était pas l'âge d'or : il y avait des famines, des épidémies, des endémies. Mais une certaine autosuffisance alimentaire réelle existait, de même que le foisonnement de la biodiversité végétale et animale qui disparaît à vue d'oeil d'année en année aujourd'hui ". (Préface au livre La mort de la brousse, Karthala, 1996.) Ces mêmes inquiétudes sont à la base du présent ouvrage qui aborde les questions de la biodiversité dans plusieurs pays africains, à commencer par le Congo R.D. Le massif forestier congolais occupe une place capitale dans l'équilibre environnemental de la région. La sauvegarde d'un tel patrimoine place les parties prenantes devant un dilemme : d'un côté son exploitation comme atout majeur du développement, de l'autre sa conservation pour préserver l'écosystème. Or la déforestation de ce massif avance à un rythme soutenu, avec une perte de biodiversité dans la dernière décennie. En Afrique centrale comme en Afrique de l'Ouest, les mêmes questions restent sans réponse. Que faire ? Les auteurs tentent d'en donner les enjeux et les amorces de solutions. Publié à l'initiative du Centre d'études ethno-sociologiques du Bandundu (CEESBA), cet ouvrage est l'aboutissement, par des auteurs africains, d'une longue réflexion sur les comportements humains et les écosystèmes. En traitant des enjeux environnementaux et des traditions africaines, il vise à identifier l'impact des destructions modernes sur le développement et à faire de l'écologie un combat majeur pour l'Afrique contemporaine.

AbstractThe book explores how African Christians in Ghana can think eco-theologically about the nexus of mining, waste pollution, water pollution, and land degradation. In 2017, the government of Ghana banned illegal mining and declared war against any activity that does not complement environmental protection and conservation of natural resources. The Christian church needs academic resources to support the campaign against the destruction of the land, water bodies, and environment. The papers presented generate theological imaginations in shaping the political campaign against the destruction of the land and the environment. Reflection on areas related to the theme includes: “The Concept of Land in the Bible”; “The Christian Church and the Galamsey Menace in West Africa”; “The Fulani Cattle Headsmen and Care for the Land”; “The Bible and the Environment: Towards an Agenda for Eco-theology in African Theological Institutions”; “Stewardship of the Land”; “The Menace of Mining in Ghana”; “Destruction of Water Bodies in Ghana”; and “The Menace of Plastic Waste in Ghana.” This volume will serve as a textbook for theological students, the church, and other governmental agencies.

AbstractOn the first Saturday of every month at midnight, the Zulu Zionist congregation I worked with would climb a mountaintop in their heavily polluted urban township in Durban, South Africa in search of physical and spiritual healing and restoration. I will use an ethnographic case from this event to argue that the ritual process constituted a movement through and engagement with a mountainous landscape which facilitated embodied engagements with the 'weather-world' as manifestations of a historical landscape where the spiritual world became tangible and embodied. Within this historical framework pollution was both a source of affliction and healing, hence there was no clear-cut distinction between the industrial and environmental pollution that has historically been the concern of Zulu healing rituals. As such, the status of pollution surfaced at the center of ritual locations, where mountains as contaminated places emerged as important, though highly ambivalent sources of health and wellbeing.

AbstractIn this paper I discuss the environmental, cultural, and political significance of the palace forests of the indigenous rulers in the Grassfields region of north western Cameroon. All true chiefs in the Grassfields have palaces, and the possession of an impressive palace with a sacred forest adds much to the status and legitimacy of a ruler. The forests, which may be as large as 200 acres, lie close to the palace buildings and are homes for a variety of social institutions. They are the shrines where the palace and state gods reside; they are burial sites for young children from the palace community; they are the sites of sacrifices of appeasement; and, in several regions, they are the venue for meetings of secret societies. The forests are also the venue for the royal dances known as lefem, carried out by members of dance groups. The lefem events involve rituals, dancing, and feasting within the forest, and are occasions where individuals display their social status. In this paper I explain why the ecological condition of many of these forests is still good, despite lack of specific support for their conservation from the central government of Cameroon. There is a wide range of local stakeholders with interests in the continued well being of the forests, and the general cultural revival in the region today serves to further strengthen the institutions responsible for the forests’ survival.

AbstractIn the face of the current environmental crisis—which clearly has moral and spiritual dimensions—members of all the world’s faiths have come to recognize the critical importance of religion’s relationship to ecology. The Wiley Blackwell Companion to Religion and Ecology offers a comprehensive overview of the history and the latest developments in religious engagement with environmental issues throughout the world. Newly commissioned essays from noted scholars of diverse faiths and scientific traditions present the most cutting-edge thinking on religion’s relationship to the environment. Initial readings explore the ways traditional concepts of nature in Christianity, Judaism, Islam, Buddhism, and other religious traditions have been shaped by the environmental crisis. Readings then address the changing nature of theology and religious thought in response to the challenges of protecting the environment. Various conceptual issues and themes that transcend individual traditions—climate change, bio-ethics, social justice, ecofeminism, and more—are then analyzed before a final section examines some of the immediate challenges we face in caring for the Earth while looking to the future of religious environmentalism. Timely and thought-provoking, Companion to Religion and Ecology offers illuminating insights into the role of religion in the ongoing struggle to secure the future well-being of our natural world.With a foreword by Ecumenical Patriarch Bartholomew I, and an Afterword by John Cobb

AbstractThe preponderance of various forms of liberation-oriented gospels among Africa's neo-Pentecostals, particularly prosperity gospelling," should not be surprising when one considers the contexts within which they emerge. However, their narrow focus on the accumulation of wealth and material things as that which liberates from poverty is rather bewildering. Drawing on data collected from neo-Pentecostals, this article examines the definition of prosperity and the theological basis for such teachings, probes the environmental sustainability of the narrow wealth-seeking attitudes of these prosperity gospellers, and examines the ecological adequacy of the theology of salvation upon which prosperity gospelling is founded. The article concludes that the option available to the prosperity gospellers is a quest for liberation from poverty that correlates with the Christian vision for both human welfare and the health of the natural world.

AbstractThe growth and development within African Christianity have attracted the attention of Christian theological researchers in recent decades. However, this has obviously not witnessed a corresponding growth in environmental theology. This paper argues that this is due to the human-centred and otherworldly nature of the thinking about salvation – a way of thinking which African Christians have not only inherited from missionary Christianity but also radicalised. The paper argues that for African Christians to better configure salvation theology to creation faith there is the need for configuring Jesus Christ through an ecological lens and consequently correlating the implications of the theological claims to salvation wrought through Him to the salvation of creation. Consequently, in this paper, I do a theological ecological anatomy of salvation theology in African Christianity, as it is currently, and explore a constructive configuration of salvation theology from the perspective of creation faith.

AbstractIn terms of goals and approaches, the potentials of religion and faith communities have had a prolonged marginalisation from the rather intense academic and political engagements in the suitability discourse with a consensus on the concept of sustainability as both an approach and a goal. In this paper, I argue that the highly religious African context would require a religiously inspired and phrased recourse towards a comprehensive sustainability, rather than a solely secular concept of environmental sustainability. This is much more so when environmental sustainability is largely a secular vision of a religious one–environmental stewardship. Ignoring the beliefs, norms and values that faith communities generate in motivating human decisions and practical responsibilities that religious stewardship impose on the religious, would be working against any contextually pragmatic sustainability discourse in Africa. Therefore, using the Sabbath, this article suggests that the religious concept of environmental stewardship provides promise for a viable and workable moral framework for sustainability discourse in Africa. The paper concludes that this is practically realisable in two main ways (i) religious groups themselves as individuals or institutions/groups developing environmental sustainability norms and values, such as those of the Sabbath, as a moral duty, and (ii) religious norms and values, such as that of the Sabbath, serving as eco-dimensional resources for sustainable thinking.

AbstractFrom the angle of theology of mission it is imperative for the Christian faith to respond to the complex environmental challenges facing Africa. In this article, I explore the attitudes and responses of Ghana’s Charismatic churches, as a case study of neo-Pentecostal responses to Ghana’s environmental challenges. I further explore some theological and ethical imperatives that require neo-Pentecostals to integrate environmental protection into their missions agenda in today’s Ghana, in order to become environmentally friendly, as their “mission of reconciliation” requires of them. I argue that, as required by their theology of mission, Ghana’s neo-Pentecostals must reconcile with the earth and “be of the earth” through a re-interpretation of their “mission of reconciliation”. Source data for this work are both secondary and primary, utilizing both participant observation and analysis of interviews with selected neo-Pentecostal members and leaders in Ghana.

AbstractRemnant Afromontane forests in northern Ethiopia are under threat from development pressures both within Ethiopia and from international interests. These biodiversity hotspots are currently protected by the Ethiopian Orthodox Tewahedo Church (EOTC), which views the forests as sacred. The academic literature is divided on how to provide food security in this drought-prone nation. This article examines these tensions in the academic literature before turning to the eco-theology of the Ethiopian Orthodox, which both protects these forest fragments and strengthens the communitarianism of traditional Ethiopian society. A case is then made for the continued management of these forests by the EOTC.

AbstractThis book is a collection of essays that explore the intersection of Earth, Gender and Religion in African literary texts. It examines cultural, religious, theological and philosophical traditions, and their construction of perspectives and attitudes about Earth-keeping and gender. This publication is critical given the current global environmental crisis and its impact on African and global communities. The book is multidisciplinary in approach (literary, environmental, theological and sociological), exploring the intersection of African creative work, religion and the environment in their construction of Earth and gender. It presents how the gendered interconnectedness of the natural environment, with its broad spirituality and deep identification with the woman, features prominently in the myths, folklores, legends, rituals, sacred songs and incantations that are explored in this collection.Both male and female writers in the collection laud and accept woman’s enduring motif as worker, symbol and guardian of the environment. This interconnectedness mirrors the importance of the environment for the survival of both human and non-human components of Mother Earth. The ideology of women’s agency is emphasised and reinforced by ecofeminist theologians; namely those viewing African women as active agents working closely with the environment and not as subordinates. In the context of the environmental crisis the nurturing role of women should be bolstered and the rich African traditions that conserved the environment preserved. The book advocates the re-engagement of women, particularly their knowledge and conservation techniques and how these can become reservoirs of dying traditions. This volume offers recorded traditions in African literary texts, thereby connecting gender, religion and the environment and helpful perspectives in Earth-keeping.

AbstractM. L. “Inus” Daneel and Graham Joseph Hill discuss the growth, dynamism, challenges, and contextualization of African Initiated Churches (AICs) and African Earthkeeping Movements. Professor Daneel is an inspiration, having spent much of his life serving & living among African initiated churches. On www.theglobalchurchproject.com In the early 1980s, the movement he started planted around 15 million trees, produced 100,000 seedlings per year, and mobilized a “green army” seeking to heal the land and the population after the devastation of war. This involved planting trees, conserving land, forging peace, seeking reconciliation, and encouraging forgiveness.

AbstractNatalAbstractEcology,with the issue of sustainability, and climatology,with climate change, are two well-known points of departure for theological engagement, especially in the emerging fieldof eco-theology. Less common is a cross-disciplinary conversation with geomorphology. Geomorphologyhighlights problems that have arisen as a result of human interactions with landscape processes. Using an example of a problematic area of the N3 outside of Pietermaritzburg this articlebrings geo-morphological insights into conversation with theology, extendingthe ideas of inter-connectedness, holism and scale perspectives to locate human thought and actions towards and within the environment as an extension of the ethic to “love your neighbour.”1

AbstractIn an era increasingly shaped by escalating water crises, Ched Myers calls the church to watershed discipleship, arguing that watershed discipleship is a faithful response to Christian mission amidst a looming environmental catastrophe. The practical application of a traditional creation care paradigm can remain abstract, a-contextual and cosmetic; insufficiently radical in its diagnosis - remaining located in the political geography of dominant cultural ideation rather than in the topography of creation. Watershed discipleship has the potential to offer a postcolonial interpretation of the great commission as the incarnational yet missional re-inhabiting of the places in which we reside. In South Africa, a region beset with severe droughts and where water demand is outstripping supply, the work of Myers is hardly known. Building on Myers, the argument and application of watershed discipleship to a South African context will be demonstrated.

AbstractThe book explores how African Christians in Ghana can think eco-theologically about the nexus of mining, waste pollution, water pollution, and land degradation. In 2017, the government of Ghana banned illegal mining and declared war against any activity that does not complement environmental protection and conservation of natural resources. The Christian church needs academic resources to support the campaign against the destruction of the land, water bodies, and environment. The papers presented generate theological imaginations in shaping the political campaign against the destruction of the land and the environment. Reflection on areas related to the theme includes: “The Concept of Land in the Bible”; “The Christian Church and the Galamsey Menace in West Africa”; “The Fulani Cattle Headsmen and Care for the Land”; “The Bible and the Environment: Towards an Agenda for Eco-theology in African Theological Institutions”; “Stewardship of the Land”; “The Menace of Mining in Ghana”; “Destruction of Water Bodies in Ghana”; and “The Menace of Plastic Waste in Ghana.” This volume will serve as a textbook for theological students, the church, and other governmental agencies.

AbstractThis article explores how an application of two concepts from the contextual theology movement can inform practice and theory in the field of peace and conflict studies. We proceed by constructing an ecotheological metaphor and providing an overview of the concept of inculturation. We then use insights from these two reflections to help mold a vital peacebuilding methodology. Moving from abstraction to practice, we conclude by presenting two brief case studies, one from South Africa and the other from Canada, through the lens of this methodology for dynamic peace.

AbstractThis essay recognizes the fact that human beings are created for a purpose, and this is referred to as the human vocation. The essay examines how the text of Genesis 2-3 presents this vocation and its ecological dimensions with implications for eco-theology in Africa. The aim is to provide a theological contribution to the contemporary ecological problems with particular reference to the African continent. Contemporary Africa is faced with a myriad of problems emanating from the way people treat the environment. The essay argues that eco-theology can provide a contextual theological framework for confronting the ecological challenges of the African continent. The methodology is both descriptive and analytical, and it employs the results of the historical critical method of biblical exegesis.

AbstractChristocentric ecotheology is a concept that examines ecological phenomena from Christian theological perspective. This research was therefore required to examine the theological implications of climate change with the aim of bridging the gaps between theological and scientific interpretation of the events. Comparative phenomenological methodology was adopted in view of the fact that theological interpreta-tions of events needed to be compared with scientific ideas so as to ascertain the meeting point. The re-search noted that the areas of variance between theological beliefs and climate change are as a result of wrong interpretation of theological events.

AbstractIn Mozambique, food shortages caused by years of civil war, an insatiable need for cheap sources of energy, and a burgeoning human population have placed considerable pressure on the environment through unsustainable harvesting of natural resources. Many threatened forests lie within the development zone of Maputo. The Licuáti Forest Reserve (LFR) is one such area, originally established to ensure sustainable harvesting of valuable timber trees. The LFR is also of great cultural significance to the Ronga people, as it contains a sacred forest. In recent years, deforestation in and around the LFR has been taking place at 1.1% per annum because the enforcement of laws to counter illegal extraction has been weak, resulting in changes in forest structure and a decline in the diversity of large tree species. Urbanisation has resulted in the breakdown of cultural taboos and threatens not only the loss of plant resources in the LFR, but also the indigenous knowledge systems of the Ronga. The conservation status of the sacred area under threat was evaluated by use of a questionnaire, and the needs of the community determined to highlight important issues. This study revealed that traditional values and cultural rites of sacred groves

AbstractThis paper focuses on the role of the church in environmental management for sustainable development in Zimbabwe using a case study of the work undertaken by the Roman Catholic Church in the Bulawayo Archdiocese. The study was based on field study using observations, questionnaires and interviews with the project proponents and beneficiaries of environmental management projects undertaken by Caritas which is also known as the Catholic Development Commission (CADEC) in the Matobo District of southern Zimbabwe. The projects visited and studied in depth involved the Restoration of Degraded Lands in Matobo World Heritage Site through Integrated Catchment Management for Improved Livelihoods. The successes of the project included improved livelihoods and incomes for local communities as well as relevant policy formulations for reduced loss of biodiversity through human agency. There has been improved knowledge, understanding, and appreciation of the value of the natural and cultural capital by 70% of the community. Other successes by the church driven project include improved use of forest resources, crop and livestock production, the development of craft production projects for women, bee keeping, agro-forestry projects, and the installation of bio-gas, bread stoves, and water harvesting techniques have been put in place so as to reduce soil erosion. These efforts have resulted in the reduction of biodiversity losses by 40% and implementation of relevant environmental management policies by 40%. The Roman Catholic Church has thus lived up to the church doctrine of keeping the Lord’s Earth’s habitable today and for future generations. There are thus advantages in undertaking environmental management projects with a faith based commitment and hence feeling responsible to God in the efforts to achieve sustainable development.

AbstractIn southern Benin and Togo, sacred forests are often the only remaining patches of forest vegetation, but are threatened with destruction because of the growing demand for arable land and the effects of cultural change. In this paper, I outline broad historical and cultural changes since Europeans first arrived in this area and identify the different stakeholders involved directly or indirectly in the management of these forests. In recent years, new policies for the conservation of sacred sites have been drawn up at international meetings, and these have stimulated scientific research into the conservation potential of sacred forests in Benin and Togo. These, in turn, have influenced the actions of non-government organizations in the area and led to the establishment of national environmental and cultural policies. On the local level, these events have contributed to changes in the management of sacred sites and in the cultural practices of the local political and religious leaders who control them. Problems of succession and decreasing respect for religious sanctions have reduced the power of the traditional leaders, with negative impacts on the status of the sacred forests. One solution proposed by the national forest authorities is to ‘restore’ these forest patches by tree planting. Ecotourism is also seen as a new way to conserve their biodiversity. Policies such as officially sponsored tree planting, the clarification of the legal status of the forests, and the expansion of local economic opportunities will necessarily strengthen the role of the state in these rural areas, and at the same time cause traditional leaders to renegotiate both their status and their forest management practices.

AbstractKnown as a form of constructive theology that focuses on the interrelationship of religion and nature, particularly in the light of environmental concerns, eco-theology starts generally from the acknowledgment that there is an intimate connection between Christians’ faith in God as Creator, and how Christians treat the rest of the Creation. It explores the interaction between ecological values such as sustainability and the human domination of nature. 1 The historical statement of Lynn Whyte2 in 1967, that the western Christianity was the most anthropocentric religion the world has known, still differently appreciated. It has led to what has been called “Ecological Complaint”, consisting in accusing Christianity to promote the idea that the human dominates nature and therefore can use it for his needs. 3 Some have reacted defensively, arguing that Christianity is more concerned about ecology than it is supposed to be. 4 However in an African perspective, many facts could be seen as part of Whyte’s concern. More than a half century since Whyte’s statement and all the discussion which followed, can we then assume that Christianity has further integrated the whole creation as part of human existence even part of the divine worship, and that, the environmental promotion as well as concern have embodied the daily life of Christians? Obviously the universal discourse about climate change and environmental protection have positively increased worldwide in the recent decades. Even relevant international actions have been initiated. However, all these efforts are, in my opinion, still unevenly distributed, not only due to the difference in geographic regions whereby the western countries are seriously aware and taking the lead, but also due to the political influences whereby the impulse from the religious perspectives in the African context is still very poor in this regards. This analysis is based on the observation in the central African countries (Rwanda, Kenya, Tanzania, DR Congo, etc.) 5, where the attitude of political leaders have shown more impact than the

AbstractIn the recent past, eco-theologians have blamed Christianity for its contribution to (post)modern economic systems that don’t support ecological wellbeing on the planet earth. The Christian emphasis on future life in heaven, while neglecting the importance of life on earth, and the belief that human beings are superior to other forms of life play a role in the exploitation of the natural world. On the other hand, eco-theologians have identified resources in the bible and the Christian tradition that could promote the concept of human responsibility for the natural world. In addition, theologians in Africa are searching for resources in local cultures that may enable African Christianity to provide adequate responses to the ecological crisis. This article deals with present shifts in Christianity by analyzing certain ecological features of worship in Africa that could help to advance ecological wellbeing. Considering the concept of lex orandi, lex credendi, espoused by Prosper of Aquitaine, the article contends that worship as expressed in African thought forms may lead to greater unity and ecological wellbeing.

AbstractIn the face of the current environmental crisis—which clearly has moral and spiritual dimensions—members of all the world’s faiths have come to recognize the critical importance of religion’s relationship to ecology. The Wiley Blackwell Companion to Religion and Ecology offers a comprehensive overview of the history and the latest developments in religious engagement with environmental issues throughout the world. Newly commissioned essays from noted scholars of diverse faiths and scientific traditions present the most cutting-edge thinking on religion’s relationship to the environment. Initial readings explore the ways traditional concepts of nature in Christianity, Judaism, Islam, Buddhism, and other religious traditions have been shaped by the environmental crisis. Readings then address the changing nature of theology and religious thought in response to the challenges of protecting the environment. Various conceptual issues and themes that transcend individual traditions—climate change, bio-ethics, social justice, ecofeminism, and more—are then analyzed before a final section examines some of the immediate challenges we face in caring for the Earth while looking to the future of religious environmentalism. Timely and thought-provoking, Companion to Religion and Ecology offers illuminating insights into the role of religion in the ongoing struggle to secure the future well-being of our natural world.With a foreword by Ecumenical Patriarch Bartholomew I, and an Afterword by John Cobb

AbstractThis book explores how the mounting ecological crisis has religious, political, and economic roots that enable and promote social and environmental harm. It presents the thesis that religious traditions, including their ethical expressions, can effectively address the crisis, ameliorate its effects, and advocate social and environmental betterment, now and in the future. The ecological overtones of African traditional religions and Christianity are examined along with a discussion on African morality. Recognition is given to the conflict between ecological values and religious teachings in an examination contrasting the awareness of socio-economic problems caused by overpopulation.

AbstractAs the global ecological crisis mounts and climate-related disasters escalate, humanitarian responses ought to include environmental wellbeing in their political agenda. Aside from exploring the paradigm shift in humanitarianism from apolitical to political causes, the article advocates the transformation of humanitarian activities from anthropocentric commitments to biotarianism – that is upholding the sanctity of all bio-kind as the basis of all humanitarian actions. In addition to locating the ecological crisis in human attitudes toward the natural world, the article argues that biotarianism ought to challenge the global economic inequalities which compromise the lives of the poor and the environment. The article ends with some lessons on the implications of the ecological crisis on Earth and the poo

AbstractThe restoration of degraded forests to maintain ecosystem services, conserve endemic biodiversity and to enhance climate change adaptation is a major concern in developing countries. In Northern Ethiopia, large forests have been converted into arable land; today the last remaining refugia for native woody plant species are found around churches. The so-called church forests are considered as the last natural seed banks for native trees species, reference areas for local endemism and last corner stones for species distribution. Against this background, NABU, a German originated NGO, initiated a conservation programme and investigated the species and structural composition of 10 pilot church forests. A total of 74 woody species (41 tree, 26 shrub and 6 liana species) representing 32 families were recorded. Differences between forests were strongly expressed in species number (14–35) and number of seedlings (150–4150/ha). Similarities between forests decreased following the altitude difference. It was found that for successful restoration of the pilot forests, interconnecting them by vegetation corridors, creating buffering areas and livestock fencing as well as and reforesting were suitable measures. NABU therefore implemented a restoration programme for safeguarding the last green forest islands together with the Ethiopian Orthodox Church. © 2019, Springer Nature Switzerland AG.

AbstractIn this article, I argue for the recovery of a form of materio-spirituality-centred thought and wisdom for reconstructing an African theo-pedagogy for theological education for the decolonization of the mind. The aim of this work is to suggest how one can reclaim and reconstitute the core materio-spirituality features that are innovating and can provide the backbone for African theological education for the decolonization of the mind, without romanticizing, over-mythologizing or camouflaging harmful aspects of African life. This is important in enabling change without abandoning an entire religio-cultural anchor and without losing sight of the impact of modernity.

AbstractThe struggles for environmental and gender justice have challenged how theology is done in Africa. This article framed within the context of continuous search for life-giving African Christianity, argues that a radical relational solidarity that existed between African humanity and environment in some Zambian traditional societies was grounded on ecogender principle. Thus, it seeks to probe deeper into contemporary challenge of African men's alienation from environment as a consequence of colonial quest to restructure African social order. Employing decolonial theological perspective, the article tried to reinterpret some life-giving elements from Bemba and Shila cultural heritage in order to re-conceptualize contemporary African Christian ecotheology. It is from this perspective where African ecogender theology is constructed towards transformation of African human and environment relationship.

AbstractThis article engages with the question of land in South Africa based on the jubilee notion, from a decolonial theological perspective. It shifts the focus from debating the merits of ‘expropriation of land without compensation’ towards assessing the relations of power that determine and legitimate what constitutes the human relationship to the land. It argues that disruption in eco-relationality wrought by colonial-apartheid is a foundational factor of the land struggles in post-apartheid South Africa. In order to promote land justice, there is a need to liberate the land from apartheid through reclaiming African and Christian notions of land as belonging to God.

AbstractThe article reflects on how African Christianity can attempt home-grown solutions for sustainable life in Africa. John Mbiti alleged that missionaries established a Christianity that befits European worldviews and despised African traditional values. Missions, though they brought the Gospel together with literacy and medicine, made westernization the way of human "advancement." Locals came to believe that "progress" consists not in being themselves, but in imitating foreign ways. It impaired the hermeneutical abilities of Africans to understand the world through their own cultural systems. Today this impairment prevents the concept of connectedness of life to unfold in African life, churches, and politics. Just as their evangelisers, the converted African Christians relate with the earth in the mood of subject (humans) versus objects (nature). This article construes African moral dimension of nature, the sense of community (Ubuntu) and the cosmological role of kingship as vehicle for Christian hermeneutics of sustainability in Africa and African churches.

AbstractThe controversy about the importance of eco-theology or creation spirituality seems to be in a deadlock. Those who support it and those who oppose it do not even seem to be able to communicate with one another. On the one hand, Celia Deane-Drummond, for example, writes in her Eco-theology (2008:x): 'I find it astonishing that courses on eco-theology do not exist in many university departments of theology and religious studies.' Matthew Fox desperately asks in his Creation spirituality (1991:xii): 'Need I list the [environmental] issues of our day that go virtually unattended to in our culture?' On the other hand, evangelical Christians are known for their ecological 'blind spot' (Davis 2000), until recently at least. Pentecostal proponents of the prosperity gospel preach a consumer-lifestyle for all Christians, which is not very eco-friendly (cf. Kroesbergen 2013). Even in more mainline Christianity we find, for example, the well-known theologian Robert Jenson who writes in his Systematic theology: Volume 2 (1999:113, n. 2): 'Recent waves of "creation spirituality" are simply apostasy to paganism. And it is such unguarded, even unargued judgement that is required of the church.' We find ecotheologians, who do not understand that not everyone agrees with them on the one hand, and opposing theologians, who do not even feel the need to argue against them on the other hand. What would be needed to re-open communication between those in favour of eco-theology or creation spirituality, and those opposed to it?

AbstractTo care for the environment as part of a Christian believer’s Christian stewardship duty is biblically founded. e Church is consequently well-positioned to make a signi cant contribution in addressing the environmental crisis by developing, preaching and practising a holistic spirituality that promotes a custodial ethic towards the natural world. e research report discusses how seminary students, lecturers and practicing ministers in the Uniting Reformed Church of Southern Africa perceive and practise this custodial ethic as environmental stewardship. ere is consensus amongst respondents that Christian stewardship and environmental stewardship are biblically mandated and should be addressed and practised in the Church. However, the ndings provided evidence that the realisation of environmental stewardship is tentative, both within the ministry and within seminary programmes. It is concluded that the teaching and practice of environmental stewardship is generally neglected in the Church. Areas for improvement in the ministry and seminary training curricula to support environmental stewardship are suggested.

AbstractThis essay suggests that the anthropocentric interpretations of the concept of botho/ubuntu in African intellectual scholarship, whether religious, theological and social sciences, limit the potential of botho/ ubuntu in the quest for the fullness of life, and the affirmation of the integrity of creation, wholeness and wellbeing. The essay suggests therefore that when the expanded and creative interpretation of botho which acknowledges its socio-economic, political, and ecological scope or horizon is utilised, it has the potential to become a resource, principle and norm for overcoming ecological degradation and economic injustices in the world today. The essay thus posits botho/ubuntu as a vibrant, vital and ecologically and economically viable principle and norm for the wellbeing of humanity and of the integrity of creation.

AbstractLes sociétés industrielles ne peuvent plus aujourd'hui s'ériger en modèle de développement. Avant même de détruire, pour l'ensemble des peuples, les équilibres environnementaux, elles se sont engagées dans une forme de déshabitation du monde qui compromet le maintien des formes humanisées de la vie. Sur cette question fondamentale, les systèmes de pensée qui ont fleuri au Sud du Sahara nous apportent un éclairage indispensable - et des pistes de réflexion. Ils nous offrent une leçon précieuse sur une notion marginalisée dans le Droit occidental, mais centrale dans ces systèmes : l'inappropriable. La Terre y est en effet placée hors de tout commerce. Envisagée comme une instance tierce, libre et souveraine, garante des interdits fondamentaux, elle n'appartient qu'à elle-même. Forgée au creuset du rite, cette conception organise toute la vie de la communauté et le partage du sol. Elle est par là même contraire à nos fictions juridiques et économiques qui permettent d'agir comme si la terre était une marchandise circulant entre propriétaires privés, et qui ont pour effet de nous déterritorialiser. Aussi, elle permet un autre mode d'habiter le monde. Cet ouvrage entend montrer quelques voies offertes par des sociétés africaines pour repenser le rapport à la Terre et redonner dès lors un futur aux générations à venir.

AbstractIn response to the environmental degradation that is taking place right now in much of Africa—and in light of a traditional African emphasis on interdependence—this article seeks to provide an African Lutheran “eco-pneumatological” contribution to the ongoing conversation about eco-justice. To do so, it draws on classic Lutheran understandings of creation and grace, even as it calls for a more expanded—and more deeply biblical—understanding of the Holy Spirit's presence and activity throughout all of creation.

AbstractThe missionaries established the Christian church in South Africa without access to any proper building structures. They discovered that the local people relied on the environment for their survival and sustainability, so the missionaries decided to do the same as a means to get the indigenous people to understand the importance of worship. However, it was not easy for the missionaries to adapt to the harsh African climate and conditions. The Africans had their own ways of withstanding these harsh conditions; taking shelter under trees and in caves was just part of their existence. So, to ensure that their work continued, the missionaries had no alternative but to do the same. Churches were therefore established under the trees. For some ethnic groups, these trees were significant, while for others, they carried no meaning at all. Nevertheless, the environment became part of the church structure, as trees, caves and water were used to establish the church. Although the mainline churches regarded water as an essential source of life, they viewed it differently from the African Initiated Churches. The main focus of this article, therefore, will be on the use of water as an environmental resource by both the African Independent Churches and the mission churches. In this regard, Taung became a particularly significant place. The article will focus on original material, as well as oral research from some areas where the practice of worshipping in caves and under trees is still observed.

AbstractThis paper considers hope and environment from a majority world perspective. It begins by surveying moves within the Anglican Church to become more environmentally aware, and to integrate environmental concerns into theology and practice. This process began at the Lambeth Conference in 1968 and eventually led to the inclusion of an environmental strand within the Anglican Communion’s ‘Five Marks of Mission’. The fifth Mark is ‘To strive to safeguard the integrity of creation and sustain and renew the life of the earth.’ In the 2008 Lambeth Conference a whole section was devoted to the environment. There follow accounts of environmental work in the Province of Southern Africa. In Niassa Diocese, in northern Mozambique, the mission department has been using Umoja (from the Swahili word for having a common mind) in congregational and community development. It demonstrates holistic mission by deepening faith, building community, and helping with practical challenges. Now the bigger question facing Southern Africa and the majority world is climate change. In South Africa apartheid used to dominate everything and this led to unity in the Church, but after apartheid the country is not faced by one overarching problem, but many. The theology of Charles Mathewes is explored in an attempt to find an adequate Christian response and bring hope to this new context. This then leads on to action in both small practical ways, and in bringing about more fundamental change. Finally, we are reminded that we should not always speak about problems, but also to present a positive vision.

Abstract"Africans embrace all of life, the humanity of each person, the world, and the creation of God. Consequently, African indigenous education reflects the completeness of life itself. The various chapters in this volume recount religious events and experiences from individual perspectives as they are unfolding on the continent. The different voices show how modernity, colonisation, urbanisation, Christianity, and technology have sidelined beliefs and practices of African traditional religions (ATRs) to the detriment of the environment. This volume brings together voices from leading proponents of ATRs and African religious heritage to help us appreciate how values are richly entrenched in African religious life. It demonstrates the detailed richness of ATRs and culture and showcases how far the academic study of ATRs in Africa has come, and calls for a concerted effort through partnership between various actors to ensure environmental sustainability."--Publisher's description

AbstractThe book explores how African Christians in Ghana can think eco-theologically about the nexus of mining, waste pollution, water pollution, and land degradation. In 2017, the government of Ghana banned illegal mining and declared war against any activity that does not complement environmental protection and conservation of natural resources. The Christian church needs academic resources to support the campaign against the destruction of the land, water bodies, and environment. The papers presented generate theological imaginations in shaping the political campaign against the destruction of the land and the environment. Reflection on areas related to the theme includes: “The Concept of Land in the Bible”; “The Christian Church and the Galamsey Menace in West Africa”; “The Fulani Cattle Headsmen and Care for the Land”; “The Bible and the Environment: Towards an Agenda for Eco-theology in African Theological Institutions”; “Stewardship of the Land”; “The Menace of Mining in Ghana”; “Destruction of Water Bodies in Ghana”; and “The Menace of Plastic Waste in Ghana.” This volume will serve as a textbook for theological students, the church, and other governmental agencies.

AbstractIn this lecture, Jawanza Eric Clark will discuss his book, Reclaiming Stolen Earth: An Africana Ecotheology. In this work, he argues that the problem of impending ecological devastation cannot be solved without a repudiation of the whiteness that created it. This means naming and rejecting white epistemological hubris, which objectifies the land and misunderstands the spiritual potency of nature, and creating space for formerly colonized and oppressed perspectives to inform our response to ecocide and make their contribution to the restoration of the Earth.

AbstractThe enduring problems of poverty and environmental degradation demand new resources for advancing sustainability. Faith-based approaches and learning present two potential avenues. Archival research, interviews, and participant observation conducted with two faith-based organizations in Kenya engaged in sustainability work provide empirical evidence of how faith and sustainability can intersect in practice. A Rocha Kenya, a Christian conservation organization, focuses on bird and forest habitats and community conservation, and the Rural Service Programme delivers rural development programs for the Quaker church. Pro?les illustrate the interaction between the faith convictions of the organizations and their members, their organizational culture and structure, their work, and learning for sustainability that emerges. Findings reveal that their sustainability work is undergirded by integrated and holistic approaches and their faith-based motivations and values. Characteristics that contribute to learning include commitment to building and sharing knowledge, a strong management structure, and diversity within the organizational culture.

AbstractL’urgence écologique engendre un bouleversement qui nous interroge sur les fondements de notre existence, exigeant de nous un changement radical des moeurs et un nouveau style de vie et de pensée. Les Églises sont invitées à saisir ce signe des temps que constitue le défi climatique pour proposer une manière nouvelle de faire la théologie qui prenne en compte les impératifs environnementaux. C’est le cri de ce livre qui se concentre plus particulièrement sur la situation africaine. Car, selon les experts, le continent africain subira durement les effets du réchauffement et des variations climatiques : sécheresse, épuisement des ressources naturelles, appauvrissement de la biodiversité, déficit de pluviométrie, etc. Revisitant l’histoire de la théologie africaine, l’auteur examine l’importance accordée aux questions concernant le cosmos, la nature, la place de l’homme dans l’univers, sa relation à Dieu ou aux dieux. Son propos est une invitation, ancrée dans les connaissances contemporaines sur l’écologie, à confronter nos idées liées à la tradition chrétienne, aux cosmogonies et aux mythes fondateurs de l’anthropologie africaine. Une meilleure compréhension de la révélation incitera le croyant à modifier ses représentations de Dieu et à préciser ses engagements. Ce livre donne ainsi des pistes pour engager les communautés chrétiennes dans un dialogue avec tous, pour la sauvegarde de la nature, la défense des pauvres et la construction de réseaux de respect et de fraternité.

AbstractAfrican theologians, and indeed all humanity, should individually and collectively make a permanent commitment to environmental protection. Using conceptual tools as well as sociological and theological critical analysis, it can be demonstrated how closely such concepts as politics, economics, war, culture, technology, urbanisation, the Internet, globalisation, missiology, and theology are related to ecology and our natural environment. Consequently, African theologians and concerned people need to take into account, and observe ecological norms as part of the fulfilment of their world mission. Mugambi and Mika (2001:4) affirm that “human beings and nature as such are valuable and deserve to survive”. Therefore, global and local role players must assume appropriate responsibility in order to ensure the necessary ecological balance to sustain life on this planet. This article analyses and demonstrates the importance of environmental protection of the African continent. The overall objective is to promote environmental awareness and active engagement in assessing the environmental impact on all human activities.

AbstractDepuis le sommet de la terre de 1972 à Stockholm, les questions environnementales font partie des préoccupations de la communauté internationale. Dans la perspective de faire face à la crise écologique, le Conseil OEcuménique des Églises, les encycliques des papes et les déclarations interconfessionnelles inscrivent la formation des pasteurs parmi les axes prioritaires d’une pastorale écologique. Dans le contexte camerounais, les centres pastoraux de formation protestants n’ont élaboré aucune stratégie pédagogique en vue de la formation initiale et continue s’adressant spécifiquement aux pasteurs. Le présent travail est élaboré dans le cadre d’une formation pastorale en éducation théologique relative à l’environnement à l’Université protestante d’Afrique centrale, institution qui inspire les autres centres de formation pastorale protestantes en termes de programmes et d’approches en Afrique francophone. Il se veut un outil de référence pour planifier et mettre en oeuvre une formation théologique adaptée à l’heure de la crise écologique. Il témoigne en somme d’une volonté concertée de rehausser les compétences des pasteurs et, par conséquent, de contribuer à l’amélioration des conditions de vie des populations humaines et non humaines tout en restant fidèle à l’Évangile de Jésus le Christ. Dans le premier chapitre il est question de présenter les problèmes écologiques qui se posent au Cameroun et les mesures environnementales pris par le gouvernement camerounais. Le deuxième chapitre consiste à présenter la situation des Églises protestantes face aux problèmes écologiques au Cameroun. Le troisième chapitre présente une piste d’intégrer l’éducation théologique relative à l’environnement dans la formation pastorale. Au quatrième chapitre, il est question d’évaluer la formation reçue par les pasteurs protestants sur l’éducation théologique relative à l’environnement, alors que le cinquième chapitre est une prospection d’un curriculum de formation initiale en éducation théologique relative à l’environnement en faculté de théologie. Since the 1972 Earth Summit in Stockholm, environnmental issues have been a concern for the international community. In the perspective of contributing to the reduction of the ecological crisis, the Ecumenical Council of churches, encyclicals of popes and interfaith declarations place the pastors’ formation among the priority. In the Cameroonian context, Protestant pastoral training centers have not developed any educational strategy for initial and continuing training specifically for pastoralists. The present work is elaborated within the framework of a pastoral training in eco-theology at the Protestant University of Central Africa, institution that inspire the other Protestant pastoral training centers in terms of program and approach in Francophone Africa. It is a reference tool for planning and implementing theological training adapted to the time of the ecological crisis. In short, it demonstrates a concerted desire to enhance the skills of pastoralists and, consequently, to contribute to improving the living conditions of human and non-human populations while remaining faithful to the Gospel of Jesus Christ.

AbstractSince the dawn of time, struggles, demands and hopes have always characterized the relationship between humans, nature and divinities. Even today, climate change and its impact on humans and non-humans is fuelling and rekindling the debate. Who manages whom and what among the three? Who should expect what? How can we settle this complex debate in a world in the throes of change? The aim of this book is to provide some answers, without claiming to be the final word on the subject.

AbstractDepuis quelques décennies, le monde entier traverse ce qu’il convient d’appeler décadence globale qui touche tous les secteurs de la vie aussi bien publique que privée. Cette décadence se fait la une de tous les médias, avec son flot de questions, d’inconnus et de révoltes. La décadence en question est multiforme: décadence économique, écologique, politique, morale, spirituelle, sociale, pour ne citer que ces quelques domaines. Bien qu'elle puisse être vue comme étant nouvelle aujourd'hui, il est à constater que certains sages poètes du 19 ème siècle avaient pris le temps d'observer leur époque et dire ce qui allait arriver plus tard. Devant la décadence planétaire du 21 ème siècle une interpellation s'impose espérer un monde viable et vivable, aujourd'hui et demain: revisiter l'écopoésie françaises du 19 ème siècle.

AbstractDepuis la nuit des temps, les luttes, les revendications et les espoirs ont toujours caractérisé les rapports entre les humains, la nature et les divinités. Aujourd'hui encore, le changement climatique et ses dégâts sur les humains et les non humains vient nourrir et relancer le débat. Qui finalement gère qui et quoi d'entre les trois? Qui doit espérer quoi? Comment trancher ce débat si complexe dans un monde en pleines mutations. L'objectif de ce livre est de tenter des réponses sans toutefois prétendre clore le débat.

AbstractOver the past few decades, the whole world has been going through what can only be described as global decadence, affecting all sectors of life, both public and private. This decadence is front-page news, with its flood of questions, unknowns and revolts. The decadence in question is multifaceted: economic, ecological, political, moral, spiritual and social, to name but a few. Although it may be seen as new today, it's worth noting that some of the wise poets of the 19th century took the time to observe their times and tell us what was to come later. Faced with the planetary decadence of the 21st century, it's imperative to hope for a viable and liveable world, today and tomorrow: revisit the French ecopoetry of the 19th century.

AbstractThe book explores how African Christians in Ghana can think eco-theologically about the nexus of mining, waste pollution, water pollution, and land degradation. In 2017, the government of Ghana banned illegal mining and declared war against any activity that does not complement environmental protection and conservation of natural resources. The Christian church needs academic resources to support the campaign against the destruction of the land, water bodies, and environment. The papers presented generate theological imaginations in shaping the political campaign against the destruction of the land and the environment. Reflection on areas related to the theme includes: “The Concept of Land in the Bible”; “The Christian Church and the Galamsey Menace in West Africa”; “The Fulani Cattle Headsmen and Care for the Land”; “The Bible and the Environment: Towards an Agenda for Eco-theology in African Theological Institutions”; “Stewardship of the Land”; “The Menace of Mining in Ghana”; “Destruction of Water Bodies in Ghana”; and “The Menace of Plastic Waste in Ghana.” This volume will serve as a textbook for theological students, the church, and other governmental agencies.

AbstractMan, since living in communities, has sought ways and means of production and infrastructural development for himself. However, these developments and means of production have not always been done in such a way that the ecology is sustained. There have been so many interventions that have sought to address this issue. Many of these interventions have come from the scientific and social scientific disciplines. Very little has been done and even sought to address this issue of sustainable development from the arts. This paper is restricted to the worldviews of African Christians who have accepted certain erroneous readings of the Bible that have tooted humanity as the centre of creation and have therefore espoused values that deplete the resources that have been made available to humanity in creation. It seeks to pursue a reader centred reader-response reading of Genesis 6:5-8:22. This reading will take seriously our African setting and worldview. It is hoped that this sort of reading will demonstrate that a careful reading of the Bible by African Christians who take seriously African religious and cultural worldviews and values will enable us to be more responsible in the way we live. It has been found that Africans and other critical readings of the Bible share the same religious and cultural values of treating the earth with respect. This paper shows that the “flood” is caused by human actions and floods that do occur today should remind us that we are to change the way we treat the earth and its resources that are available to us.

AbstractThe book explores how African Christians in Ghana can think eco-theologically about the nexus of mining, waste pollution, water pollution, and land degradation. In 2017, the government of Ghana banned illegal mining and declared war against any activity that does not complement environmental protection and conservation of natural resources. The Christian church needs academic resources to support the campaign against the destruction of the land, water bodies, and environment. The papers presented generate theological imaginations in shaping the political campaign against the destruction of the land and the environment. Reflection on areas related to the theme includes: “The Concept of Land in the Bible”; “The Christian Church and the Galamsey Menace in West Africa”; “The Fulani Cattle Headsmen and Care for the Land”; “The Bible and the Environment: Towards an Agenda for Eco-theology in African Theological Institutions”; “Stewardship of the Land”; “The Menace of Mining in Ghana”; “Destruction of Water Bodies in Ghana”; and “The Menace of Plastic Waste in Ghana.” This volume will serve as a textbook for theological students, the church, and other governmental agencies.

AbstractThe book explores how African Christians in Ghana can think eco-theologically about the nexus of mining, waste pollution, water pollution, and land degradation. In 2017, the government of Ghana banned illegal mining and declared war against any activity that does not complement environmental protection and conservation of natural resources. The Christian church needs academic resources to support the campaign against the destruction of the land, water bodies, and environment. The papers presented generate theological imaginations in shaping the political campaign against the destruction of the land and the environment. Reflection on areas related to the theme includes: “The Concept of Land in the Bible”; “The Christian Church and the Galamsey Menace in West Africa”; “The Fulani Cattle Headsmen and Care for the Land”; “The Bible and the Environment: Towards an Agenda for Eco-theology in African Theological Institutions”; “Stewardship of the Land”; “The Menace of Mining in Ghana”; “Destruction of Water Bodies in Ghana”; and “The Menace of Plastic Waste in Ghana.” This volume will serve as a textbook for theological students, the church, and other governmental agencies.

AbstractThe theology of the cosmic Christ as well as the Jesus of the Gospels is essential for the world's consciousness in this ecological age. The article discusses ecological theology in Africa, the issues of eco-theology, the theology of ecology, ecology and social justice, and the radial energy of the cosmic Christ. It concludes with six recommendations to safeguard and conserve the environment.--C.R.M. Abstract Number: NTA56-2012-2-1234

AbstractThis book interrogates the contributions that religious traditions have made to climate change discussions within Africa, whether positive or negative. Drawing on a range of African contexts and religious traditions, the book provides concrete suggestions on how individuals and communities of faith must act in order to address the challenge of climate change. Despite the fact that Africa has contributed relatively little to historic carbon emissions, the continent will be affected disproportionally by the increasing impact of anthropogenic climate change. Contributors to this book provide a range of rich case studies to investigate how religious traditions, such as Christianity, Hinduism, Islam, and indigenous faiths influence the worldviews and actions of their adherents. The chapters also interrogate how the moral authority and leadership provided by religion can be used to respond and adapt to the challenges posed by climate change. Topics covered include risk reduction and resilience, youth movements, indigenous knowledge systems, environmental degradation, gender perspectives, ecological theories, and climate change financing. This book will be of interest to scholars in diverse fields, including religious studies, sociology, political science, climate change, and environmental humanities. It may also benefit practitioners involved in solving community challenges related to climate change. This book interrogates the contributions that religious traditions have made to climate change discussions within Africa, whether positive or negative. Drawing on a range of African contexts and religious traditions, the book provides concrete suggestions on how individuals and communities of faith must act in order to address the challenge of climate change. Despite the fact that Africa has contributed relatively little to historic carbon emissions, the continent will be affected disproportionally by the increasing impact of anthropogenic climate change. Contributors to this book provide a range of rich case studies to investigate how religious traditions such as Christianity, Hinduism, Islam, and indigenous faiths influence the worldviews and actions of their adherents. The chapters also interrogate how the moral authority and leadership provided by religion can be used to respond and adapt to the challenges posed by climate change. Topics covered include risk reduction and resilience, youth movements, indigenous knowledge systems, environmental degradation, gender perspectives, ecological theories, and climate change financing. This book will be of interest to scholars in diverse fields, including religious studies, sociology, political science, climate change and environmental humanities. It may also benefit practitioners involved in solving community challenges related to climate change.

AbstractThe book explores how African Christians in Ghana can think eco-theologically about the nexus of mining, waste pollution, water pollution, and land degradation. In 2017, the government of Ghana banned illegal mining and declared war against any activity that does not complement environmental protection and conservation of natural resources. The Christian church needs academic resources to support the campaign against the destruction of the land, water bodies, and environment. The papers presented generate theological imaginations in shaping the political campaign against the destruction of the land and the environment. Reflection on areas related to the theme includes: “The Concept of Land in the Bible”; “The Christian Church and the Galamsey Menace in West Africa”; “The Fulani Cattle Headsmen and Care for the Land”; “The Bible and the Environment: Towards an Agenda for Eco-theology in African Theological Institutions”; “Stewardship of the Land”; “The Menace of Mining in Ghana”; “Destruction of Water Bodies in Ghana”; and “The Menace of Plastic Waste in Ghana.” This volume will serve as a textbook for theological students, the church, and other governmental agencies.

AbstractIn the post-chimurenga years of independent Zimbabwe, the African Initiated Churches (AICs) heeded the prophetic call to earth-keeping. They joined forces with practitioners of traditional religion-the chiefs, headmen, spirit mediums, and ex-combatants of the country's liberation struggle-and formed their own wing of the green army. Thus, under the auspices of the Zimbabwean Institute of Religious Research and Ecological Conservation, two religiously distinct movements-the Association of Zimbabwean Traditionalist Ecologists and the Association of African Earthkeeping Churches-joined forces to wage a new chimurenga, a struggle for the liberation of creation, particularly the rehabilitation of the degraded environment of Zimbabwe's overcrowded communal lands, under the banner "war of the trees." In Zimbabwe and much of southern Africa today, the AICs total between 50 percent and 60 percent of African Christianity. This article focuses on Africa's green movement and ecotheology as well as earth-keeping initiatives such as tree planting. © 2006 by Oxford University Press, Inc. All rights reserved.

AbstractThe book explores how African Christians in Ghana can think eco-theologically about the nexus of mining, waste pollution, water pollution, and land degradation. In 2017, the government of Ghana banned illegal mining and declared war against any activity that does not complement environmental protection and conservation of natural resources. The Christian church needs academic resources to support the campaign against the destruction of the land, water bodies, and environment. The papers presented generate theological imaginations in shaping the political campaign against the destruction of the land and the environment. Reflection on areas related to the theme includes: “The Concept of Land in the Bible”; “The Christian Church and the Galamsey Menace in West Africa”; “The Fulani Cattle Headsmen and Care for the Land”; “The Bible and the Environment: Towards an Agenda for Eco-theology in African Theological Institutions”; “Stewardship of the Land”; “The Menace of Mining in Ghana”; “Destruction of Water Bodies in Ghana”; and “The Menace of Plastic Waste in Ghana.” This volume will serve as a textbook for theological students, the church, and other governmental agencies.

AbstractFor centuries, the core religious values of Ethiopian Orthodox Tewahido Church communities have ensured the protection of church forests. Despite this strong and longstanding tradition, however, communities are now facing a host of new challenges and opportunities. Our interdisciplinary research highlights ways in which the ecological status of church forests may be threatened due to new practices as well as the changing economic status of church forest communities. We find that the adaptability of these communities to changes associated with modernity might, inadvertently, be a key factor in ecological degradation. But their adaptability might also offer a window of opportunity for agents of forest conservation. Based primarily on ethnography, this article presents Ethiopian church forests as dynamic socio-religious spaces, explores the types of changes affecting the communities and their forests, and considers ways in which the church forest conservation model is evolving. © 2018, © 2018 Informa UK Limited, trading as Taylor & Francis Group.

AbstractThe book explores how African Christians in Ghana can think eco-theologically about the nexus of mining, waste pollution, water pollution, and land degradation. In 2017, the government of Ghana banned illegal mining and declared war against any activity that does not complement environmental protection and conservation of natural resources. The Christian church needs academic resources to support the campaign against the destruction of the land, water bodies, and environment. The papers presented generate theological imaginations in shaping the political campaign against the destruction of the land and the environment. Reflection on areas related to the theme includes: “The Concept of Land in the Bible”; “The Christian Church and the Galamsey Menace in West Africa”; “The Fulani Cattle Headsmen and Care for the Land”; “The Bible and the Environment: Towards an Agenda for Eco-theology in African Theological Institutions”; “Stewardship of the Land”; “The Menace of Mining in Ghana”; “Destruction of Water Bodies in Ghana”; and “The Menace of Plastic Waste in Ghana.” This volume will serve as a textbook for theological students, the church, and other governmental agencies.

AbstractThe Uniting Reformed Church in Southern Africa (URCSA) has a long-standing commitment to ecology and justice. Since 1994, the URCSA has increasingly engaged itself on the "Justice, Peace and the Integrity of Creation" process. The URCSA is concerned about the impact of climate change, ocean change, lack of access to clean water, and resource extraction on the impoverished and vulnerable living beings. A close reading of the primary sources, namely agendas, Acts of the General Synod, booklets, sermons and media statements of the URCSA, brings various themes on ecology and justice to the fore. This article will take into account that ecology and justice are concepts that have not been traditionally held together. The goal of this article is to explore URCSA's engagement with ecology under the following subthemes: caring for the earth keeping, URCSA's response to the water crisis; URCSA's response to genetic modification of food; URCSA's response to the challenge of globalism; URCSA's response to hydraulic fracking and, lastly, the connection between ecology and justice. This article argues that ecology and justice are concepts that should be held together.

AbstractThis collection of essays – the product of the 8th annual conference of the Africa Society of Evangelical Theology – wrestles with the topics of God and creation from distinctly African perspectives. Touching on topics from environmentalism, to ethnic conflict, to childlessness, the contributors present a powerful and timely reflection on the nature of God as creator and the implications of that identity on our relationship with the divine, with the earth, and with each other. Highlighting the rich wisdom of African voices, this book explores the particularities and complexities of an African cultural context, while presenting biblical truth that extends beyond geographical limits. Anyone interested in thinking theologically about our role in the universe God has made or what African culture, in dialogue with Scripture, has to teach us, will find this book to be an invaluable resource.

AbstractIn the highlands of northwestern Ethiopia, Orthodox Christian churches provide habitats for plants that have become rare in the surrounding agricultural landscapes. The objective of this paper is to investigate why and how the local clergy and laypeople protect and promote woody plants within their sacred spaces. Interviews at 11 churches in the Debark District of North Gonder generated a list of 47 woody species, of which most are rare in the rest of the landscape. Three tree species (indigenous cedar, Juniperus procera; indigenous olive, Olea europaea subsp. cuspidata; and exotic Eucalyptus globulus) were identified as most important. While cedar and olive are symbols of tradition and witnesses to church history, eucalyptus is a source of income and alternative material for church construction and repair. A significant proportion of indigenous species within Debark's church forests were said to have been planted, including cedars and olives. Knowledge that these species are cultivated enhances the conservation value of these forests by inspiring local people to continue planting trees and shrubs. In addition to serving as refugia for rare species, Ethiopia's church forests nurture the knowledge necessary to promote plant diversity in the rest of the landscape and serve as archetypes for community-driven conservation. © 2017 Foundation for Environmental Conservation.

AbstractThis contribution seeks to map a possible trajectory for an African theological response to the debate on the ecological crisis. The author is in tandem with scholars who argue that Christian doctrine can provide theologians with resources to enable a theological response to the ecological debate. Therefore, proceeding from the perspective of a contextual theological methodology, it will be argued that one way in which African theology can contribute towards the cultivation of an ecological ethos in African Christianity lies in the appropriation of the conceptual framework of the African notion of vital force in the articulation of pneumatology within the context of African theology. The author contends that life-centeredness and relationality, as expressed by the African notion of vital force, have ecological significance

AbstractThe volume is significant in bringing together voices of African women theologians and their allies on the urgent topic of ecology. First, it decisively intervenes into scholarly discourses on ecofeminism by highlighting the reflections of African women scholars and African women as subjects. This function of the volume is very important both at local and global levels. Second, it contributes to contextualizing of scriptural interpretation around the issue of ecology. Biblical reflection occurs throughout the volume and is put into dialogue with African traditions, with ecofeminism, with Africa-based mission projects, and with the current crisis of sustainability and African women’s roles in protecting the earth. Third, the volume includes several concrete case studies based on interviews and grassroots qualitative research, as well as especially original articles that integrate biblical exegesis of Genesis with reflections on patriarchal legal systems in Botswana, and an original take on “male headship” in relation to ecofeminism.–Professor Dana L. Robert, Boston University, USA

AbstractThe purpose of this article is to explore the religious responses within the Orange Free State republic to the environmental crises in the period c. 1896 to c. 1898. During this time the state was subjected to severe drought, flooding, and the outbreak of various diseases. The article examines the way in which these afflictions where interpreted by the Christian and wider community in terms of God’s wrath for unrepented sins. The persistence of synchronistic elements of folk religion was seen to have brought plagues like those found in Exodus which were visited upon the Pharaoh and his kingdom. This interruptive frame work led to calls for national repentance, but also a resistance to scientific and medical resolutions to the crises. It also reinforced racial divisions. Black Africans were perceived as the carriers of the disease so their movement was prohibited. The article goes on to show how the effect of this biblical frame of reference protected the concept of God as the ever-present active God in every aspect of life against the scientific rationalism of the age, while at the same time ironically hindering the work of mission and the life of the church.

AbstractThe book explores how African Christians in Ghana can think eco-theologically about the nexus of mining, waste pollution, water pollution, and land degradation. In 2017, the government of Ghana banned illegal mining and declared war against any activity that does not complement environmental protection and conservation of natural resources. The Christian church needs academic resources to support the campaign against the destruction of the land, water bodies, and environment. The papers presented generate theological imaginations in shaping the political campaign against the destruction of the land and the environment. Reflection on areas related to the theme includes: “The Concept of Land in the Bible”; “The Christian Church and the Galamsey Menace in West Africa”; “The Fulani Cattle Headsmen and Care for the Land”; “The Bible and the Environment: Towards an Agenda for Eco-theology in African Theological Institutions”; “Stewardship of the Land”; “The Menace of Mining in Ghana”; “Destruction of Water Bodies in Ghana”; and “The Menace of Plastic Waste in Ghana.” This volume will serve as a textbook for theological students, the church, and other governmental agencies.

AbstractThis paper identifies Christians as environmental stewards. It observes that Christians through the centuries have embarked on health, educational and evangelistic campaigns though not precluding financial stewardship campaigns in order to fulfill the “Great Commission”. But beyond stewardship of means or treasure, this paper argues that environmental stewardship could serve as a potent strategy for fulfilling the “Great Commission”. It holds that the gospel commission embodies healing, and one of the ways to bring healing is through care for the environment where people live and work. The paper submits that Christians turning their faces towards the world in compassion, getting their hands dirty, sore and worn in its service, in a way, is fulfilling the “Great Commission”. It further asserts that community services that promote environmental restoration and civic beautification help make life enjoyable by making the society pleasant and could as well attract many to the beauty of Christ. It concludes that there is a strong connectedness between environmental stewardship and the other forms of stewardship as well as with the ‘Great Commission’.

AbstractVolgens die Fund for Peace (FFP) se indeks vir die volhoubaarheid van verskillende lande flikker daar gevaarligte vir Suid-Afrika as gevolg van verskynsels soos 'n stygende demografiese druk op natuurlike hulpbronne en 'n ongelyke verdeling van welvaart. Hierdie toestand kan tot 'n mindere of meerdere mate toegeskryf word aan die wyse van regering. In hierdie artikel word die moontlikheid ondersoek of die huidige onvolhoubare pad waarop Suid-Afrika ditself bevind, beïnvloed word deur die regerende party se wêreldbeeld(e). Die konsep wêreldbeeld word kortliks beskryf en ontleed in die konteks van die samestelling en ontwikkelingsgeskiedenis van die Suid-Afrikaanse regerende party. Vervolgens word enkele verbande tussen volhoubaarheid en wêreldbeeld verken. Ten slotte word die vraag gestel hoe Christene wat die Woord van God op alle lewensterreine wil gehoorsaam, oor volhoubaarheid behoort te dink en wat hulle kan doen om Suid-Afrika se situasie te verbeter. Die sentraal-teoretiese argument in hierdie artikel is dat 'n reformatoriese wêreldbeeld 'n raamwerk bied waarvolgens mense hulle denke, besluite en optrede kan beoordeel en, indien nodig, kan verander om volhoubaarheid in Suid-Afrika tot die voordeel van alle landsburgers te bevorder. Sustainability in South Africa in the light of worldviews : practical theological perspectives According to the index of Fund for Peace (FFP) regarding the sustainability of different countries, the situation in South Africa is unfavourable due to phenomena such as a growing demographic pressure on natural resources and unequal distribution of wealth. This condition can be attributed to a greater or lesser extent to the way in which South Africa is governed by the ruling party. The researchers investigate whether this unsustainable situation could possibly be connected to the worldview(s) of the ruling party. The concept worldview is briefly described and analysed in the context of the composition and development of the ruling political party. After that, some connections between worldview and sustainability are examined. The article concludes by exploring the way in which Christians who want to obey God's Word in all aspects of their lives, should think about sustainability and about what they could do to improve the situation in South Africa. The central theoretical argument of this article is that a reformational worldview can provide a framework for people to evaluate and change, if necessary, their thinking, decisions and behaviour in order to promote sustainability in South Africa to the benefit of all her citizens.

AbstractThis article explored the relation between creation and salvation as acts of God in the theology of Robert Jenson, an American Lutheran theologian. This is important due to Jenson's growing importance as theologian and because of the current importance of ecotheology (and related themes that were implicated by the relation between creation and salvation). Jenson's theology is an effort to tell God's particular story and it can be described as a Trinitarian, narrative and eschatological theology. His starting point is that God's eternity must not be understood as timeless (this is unbiblical and incompatible with the story of creation and redemption) and that creation (space and time) takes place somehow within the being of God. Jenson qualified this 'withinness', but also emphasised that creation is an intelligible whole, a history with an intended end. It is important for him that God's story - a story of dramatic coherence - is not separated from our own and creation's story. Within this understanding of God's story (as dramatic coherence), creation found its own dramatic teleology because salvation also includes creation. Creation is therefore not subjected to pointlessness any longer, but will find its final place within God. The implication of this is that we must value creation much more and act with more responsibility towards it. According to Jenson we must enjoy creation in an aesthetic fashion and delight in creation as a whole because of its dramatic teleology.

AbstractFor all peoples, land is an invaluable asset, a pre-condition for life, growth, and development. There are, however, different assessments of land in various parts of the world. In the North with its Enlightenment inheritance, scientific approach and technological development, land is viewed rather rationally, while in the South land is understood also rela- tionally, intuitively and mystically, in contrast to a purely rational view and use. "Reason seeks to analyse, to define and so, in a sense to master. The intuitive view has a strong component of belonging" (Tuwere 1994:10). Since in both the Pacific and Africa land has a mystical, spiritual background, it seems that Christians and Christian churches elsewhere can greatly benefit from their experiences and insights for deepening an understanding of and approach to land, development and ecological issues. This paper presents viewpoints expressed mainly by Pacific and Africans theologians. There are, of course, other perspectives as instanced by Cecilia Asogwa, a popular educator in Nigeria who, in her reflection on the integrity of creation, inserts experiences and initiatives of rural women in Ebenebe, Nigeria, who through involvement in an economic self-help group obtained personal and community empowerment experienced as part of the healing of creation (see Asogwa 1992).

AbstractIn the arid lands of northern Kenya, the pastoralist livelihoods of Boran and Gabra peoples are already under pressure from environmental changes that are increasingly perceived as related to climate change. Indigenous religions, different forms of Christianity, and Islam all co-exist in this region; each potentially has a role to play in responding to the environmental crisis. Our research suggests that indigenous religions provide a valuable and integrated set of institutions that could potentially facilitate adaptation to climate change. In contrast, the Abrahamic religions have not explicitly engaged with climate change. Moreover, through their relief and development work they have indirectly undermined many of the qualities of mobile pastoralism that might enable herders to cope with more unpredictable weather in future. Noting that religions appear to be playing a powerful role in the region, we argue that the subject deserves greater attention among scholars of climate change. Copyright of Journal for the Study of Religion, Nature & Culture is the property of Equinox Publishing Group and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract.

AbstractThe accelerated rate of global climate change has been investigated by many seeking to understand its origins. In 1967 Lynn White Jr. published a short article in Science journal entitled “The Historical Roots of Our Ecological Crisis” wherein he claimed that attitudes of domination towards nature perpetuated and legitimized by Medieval Christianity, in conjunction with the power to destroy the environment provided by the progress of Western science, were to blame for the 20th century ecological crisis. This profoundly affected theology, as a causal link had been drawn between Christianity and the environmental issues in the world. Having led to the development of ecotheology, it can be argued that all work within this field is, in a way, a response to White. Thus, this project orients itself as part of that response, as it investigates the relationship between two doctrinal loci that have been affected by White’s accusation, namely creation and salvation. This discussion is carried out by means of a critical rhetorical analysis of the interaction between these loci in the work of three theologians. As the scope for this discussion, these theologians, Ernst Conradie, Klaus Nürnberger, and Jaap Durand all write from within a South African context, and all work within the discipline of systematic theology. Each has a distinct approach to how they make sense of the complex relationship between salvation and creation, and this inner logic is explored by focusing on select publications that highlight each theologian’s theological methodology. Comparisons and contrasts are drawn between the three as the discussion asks what the implications of each is for ecotheology in developing a relevant and practical theological response to the pressures of the climate crisis and the underlying accusation by White. Furthermore, this project asks what these three perspectives on salvation and creation mean for ecotheology in a South African context.

AbstractThe ecological crisis, as well as a limited ethical response, forces a reflection on the transformative potential of Christian ethics on an idolatrous society largely shaped by a dominant economic culture. The aim of the article was to explore how the concepts of creation order and eschatological hope may be helpful in the understanding and formulation of a Christ-centred ethical response to the ecological crisis. A review of the relevant literature was presented, limited to insights from Reformational philosophy and eco-theology into the concepts of creation order and eschatology. The main internal tensions of using the concepts of creation order and eschatological hope as resources in Christ-centred eco-ethics were highlighted and discussed. Some implications for the further explanation and development of Christ-centred eco-ethics are outlined. (English)