Books by Tomasz Twardziłowski
![Research paper thumbnail of Ekologiczna hermeneutyka Biblii: cele, rezultaty, zastosowania [Ecological hermeneutics of the Bible: Aims, Results, Applications]](https://a.academia-assets.com/images/blank-paper.jpg)
This monograph demonstrates the results of the research project: “Ecological hermeneutics of the ... more This monograph demonstrates the results of the research project: “Ecological hermeneutics of the Bible: Objectives, Assumptions, Results, Applications”, conducted at Cardinal Stefan Wyszyński University in Warsaw from March 2014 till September 2015. The project was financed by the National Science Centre of the Republic of Poland (DEC-2013/09/N/HS1/03628). It is the first work undertaking so broadly the phenomenon of ecological hermeneutics of the Bible in Polish scholarship.
Ecological hermeneutics is a contextual interpretative approach that has emer-ged as an attempt to answer the problem of modern ecological crisis. In the last decades, the awareness of the human impact on the natural environment has increased. In the contemporary perspective, due to greater attention to the “dignity” of creation and its role in the society, new questions are addressed to the Bible. Thus, the purpose of ecological hermeneutics consists in reading of the biblical texts in the situation of the ecological crisis. The implementation of this interpretation has already been very fruitful. The importance and the role of nature in the Bible has been analysed. Attempts have been made to restore the ecological potential of the biblical texts. This sensitivity helps to discover and eliminate certain traditional propositions justifying an absolute domination of humans over nature.
The ecological hermeneutics should be regarded as an important interpre-tative trend in biblical exegesis. Its doctrinal, ethical, or social consequences should be taken into consideration. The aim of this study is not a polemic against a given interpretative approach, but reflection on the phenomenon of ecological hermeneutics, done in a way as comprehensive and systematic as possible. The starting point of ecological hermeneutics should be both critical and creative reading of biblical passages in the context of new social and environmental problems, which provoke a responsible life in faith. Ade-quate ecological hermeneutics, which responsibly actualizes the message of the biblical text, taking into account the prospect of God’s plan for the Earth and leading to restoration of the beauty of God’s creation, is greatly needed. The structure of the present study is determined by its subject matter and its sources. The first, introductory chapter is entitled Sources of the ecological hermeneutics of the Bible. It points to the complexity of the issue and presents four main contexts of the origins of ecological hermeneutics: historical, socio--political, religious and personal.
The second chapter, entitled What is ecological hermeneutics of the Bible?, presents the key hermeneutical, terminological and typological issues of the analysed approach. This part of the study presents the topics that are scattered in the vast literature on the subject and assesses the methods that are adopted by individual researchers. It summarizes the discussions on ecological her-meneutics at the Society of Biblical Literature Consultations and Meetings. The third chapter: Apologetic ecological hermeneutics, the fourth chapter: Radical ecological hermeneutics and the fifth chapter: Neo-orthodox ecological hermeneutics have an identical structure, which should help to distinguish the differences in the analysed approaches. Each chapter discusses the deve-lopment, objectives, results and applications of a given trend in ecological hermeneutics. The discussion in each chapter refers to the same biblical passage, namely the story of creation in Genesis, with particular attention to Gen 1:26-28, concerning the creation of humans and their dominion over other creatures.
The sixth chapter, entitled The significance of ecological hermeneutics for the interpretation of the Bible, summarizes the previous chapters. It presents the value of this interpretative approach against the background of general principles of biblical hermeneutics. Firstly, it shows the way to discover the more-than-literal sense of the Bible, thus enabling its effective actualization. Secondly, it reveals the particular character of various contextual approaches that inspire ecological hermeneutics. Against this background, the interpre-tative potential of the latter is presented.
The seventh chapter: Case study: The crying stones (Lk 19:39-40) presents a proposal for interpreting a New Testament pericope by considering the issue of the voice of nature from the perspective of ecological hermeneutics. A detailed analysis of existing ecological solutions against the background of principles of biblical hermeneutics should help assess the value of this modern interpretative approach, which goes far beyond biblical exegesis and has an interdisciplinary nature. It reveals new interesting perspectives in biblical studies, which may enrich the spiritual life of the readers and give a fresh look at contemporary issues.
The author is aware that in his study many issues have only been signalised, and they still require in-depth analyses. Nevertheless, he hopes that his work will contribute to develop responsible and transforming ecological herme-neutics, and enable its application in exegetical studies in accordance with general rules of biblical hermeneutics.
Papers by Tomasz Twardziłowski
Collectanea Theologica 90, no. 5, 9–32, 2020
In the discussions on the possible religious background of the current ecological crisis, the bi... more In the discussions on the possible religious background of the current ecological crisis, the biblical text of Genesis 1:26–28 is the passage most often quoted by all sides of the debate. While for some it is an incentive to unlimited exploitation, and the resultant degradation of the natural environment, for others it carries a positive ecological message and a call for responsible care of the created world. Due to this ambiguity in interpretations, this article attempts to resolve whether the biblical text itself is problematic, and requires correction, or whether it is ecologically adequate, and it is the interpretations that have been thus far insufficient. Each of the three main currents of the ecological hermeneutics of the Bible (apologetic, radical, and neoorthodox) offers its own specific answer to this question.
![Research paper thumbnail of Polecenie panowania nad stworzeniem (Rdz 1,26-28) w ekologicznej hermeneutyce Biblii [The Command to Rule over Creation (cf. Gen 1:26-28) in the Ecological Hermeneutics of the Bible ]](https://attachments.academia-assets.com/54690556/thumbnails/1.jpg)
Collectanea Theologica, 2017
The divine command given to a man (cf. Gen 1:26-28) has been a matter of concern in biblical scho... more The divine command given to a man (cf. Gen 1:26-28) has been a matter of concern in biblical scholarship for centuries. In the last decades, theolo-gians and biblical scholars have tried to re-read this passage in view of the environmental crisis. This paper starts with an overview of the development of a new proposal – the ecological hermeneutics of the Bible. Particular para-graphs present results of the application of various ecological hermeneutical forms to the passage Gen 1:26-28: apologetic, radical and revisionist (neo--orthodox). The apologetic form perceives the text of the Bible as a friendly one to the environment and develops the idea of responsible human stewar-dship. It emphasizes the role of man as a custodian of creation. The radical form, by contrast, perceives the same texts as infected anthropocentrically. The order of command over creation introduces enmity between man and nature that is disclosed through exploitation and injustice towards the earth from the part of humankind. Therefore, it proposes a reconstruction of the text retrieving the voice of the earth. Representatives of a revisionist form claim instead that the passage Gen 1:26-28 re-read in the context of Gen 1-9 does not allow people to exploit the natural environment and it criticizes peoples’ behavior towards creation. The analysis shows that reading the divine command of human dominion in Gen 1:26-28 in a hermeneutical light considering the circumstances and specificity of the biblical text means neither the justification of the degradation of the natural environment, nor the refraining from gaining benefits from its natural resources.
Verbum Vitae, 2017
The aim of this article is to provide biblical scholars with a broad framework concerning the eme... more The aim of this article is to provide biblical scholars with a broad framework concerning the emerging field of “ecological hermeneu-tics” of the Bible, a very popular approach nowadays This article examines whether it is only a temporarily fashionable phenomenon or a truly important trend for current and fu-ture research There are presently three main streams of this interpretative approach, whose theoretical and methodological assumptions represent both different starting points and different objectives for biblical interpreta-tion The most popular, the apologetic form, often simplifies and distorts the meaning of the text and fails to provide credible answers to the modern reader The radical form de-parts from hermeneutics and moves toward the deconstruction of the Bible and the re-construction of a hypothetical biblical text The neo-orthodox (revisionist) form is judged the most promising for the further develop-ment of ecological hermeneutics, as it allows exploration of the multitude of meanings of the biblical text and also of the traditions of its interpretation It is a useful tool in the search for a better understanding of the proper relationship of man with the created world – the world in which he lives, is to be saved and which he is called to protect It is hoped that the proposed study will help expand the research horizons of Polish exegesis.
![Research paper thumbnail of Wkład ekologicznej hermeneutyki Biblii w budowanie prawidłowych relacji społeczności ludzkiej ze środowiskiem naturalnym [Contribution of the Ecological Hermeneutics of the Bible to the Formatting of Right Relations between Human Society and Natural Environment]](https://attachments.academia-assets.com/54690676/thumbnails/1.jpg)
Kwartalnik Naukowy „Fides et ratio”, ISSN 2082-7067, 2015
The natural environment is a matter of concern at the political, social, ethical and religious le... more The natural environment is a matter of concern at the political, social, ethical and religious level. In the last decades, many scholars have accused the Bible of causing environmental crisis. It raises many issues. This thesis is mainly based on an assumption that biblical text invites to the immoderate exploitation of nature. Theologians and biblical scholars tried to respond to this accusation using various arguments. The ecological hermeneutics of the Bible is a new proposal. It is preceded by an overview of historical context of interest in nature and discussion on the above mentioned thesis regarding the responsibility of the Bible for the said crisis. The last part of the paper points the advantages and disadvantages of the ecological hermeneutics of the Bible referring to the document entitled „The Interpretation of the Bible in the Church” issued by Pontifical Biblical Commission.
Społeczne tło czasów Nowego Testamentu. Biuletyn Koła Naukowego Studentów Biblistyki UKSW, ed. T. Twardzilowski, Warsaw, 34-43, 2013
![Research paper thumbnail of Starotestamentalne tradycje o proroku Jonaszu na tle pozabiblijnych tradycji żydowskich i mitologicznych tekstów pogańskich [The Old Testament Traditions about the Prophet Jonah Against the Background of Extrabiblical Jewish Traditions and Pagan Mythological Texts]](https://attachments.academia-assets.com/33804951/thumbnails/1.jpg)
Studia z bliblistyki, vol.8, ed. R. Bartnicki, Warsaw, Wydawnictwo UKSW, 273-299, 2012
Tomasz Tw.-ęu<oz1Łowski, UKSW Starotestamentalne tradycje 0 proreku Jenaszu na tle pozabiblijnych... more Tomasz Tw.-ęu<oz1Łowski, UKSW Starotestamentalne tradycje 0 proreku Jenaszu na tle pozabiblijnych tradycji ydowskich i mitolegieznyeh tekstów pogańskich Niewiele postaci biblijnych cieszyło si tak wielk popularno ci , jak Jonasz, znany kazdemu przeciçtncmu człowiekowi, który wie o nim, ze połkn ła go ywcem wielka ryba, a po trzech dniach wyrzuciła na l d całego i zdrowegoi. Ta krótka historia na przestrzeni wieków zyskała rozgłos i wywarła wpływ na kultur zachodni i. Zawieraj ca to opowiadanie Ksiega Jonasza jako jedyna w BH kończy si pytaniem? Jednak problematyka dotycz ca postaci proroka Jonasza znacznie przekracza ramy biblijnej ksiegi., o czym wiadczy wielkie zainteresowanie. jakim cieszyła si ju w tradycji ydowskiej. Istniej równiez liczne analogie pomi dzy opowiadaniem o Jonaszu a ró nymi mitologiami pogaóskirni. Uzupełnieniem analizy tradycji z kr gu kultuxy biblijnej b dzie zestawienie jej z pozabiblijnyrn tłem postaci proroka Jonasza, które tworz równoległe tradycje z kr gu kultury pogańskiej. Celem niniejszego artykułu jest analiza relacji zachodz cych mi dzy wymienionymi tradycjami.
Instytucja rodziny wczoraj i dziś. Perspektywa interdyscyplinarna, vol.2, ed. K. Stępkowska, Lublin, Wydawnictwo Politechniki Lubelskiej, 111-120, 2012
Pismo Święte nie podaje systematycznej doktryny na temat małżeństwa, jednak porusza różne aspekty... more Pismo Święte nie podaje systematycznej doktryny na temat małżeństwa, jednak porusza różne aspekty tego zagadnienia, dostosowując się do sytuacji przynoszonych przez życie. Proponowane przez Biblię wartości mają wymiar uniwersalny.
![Research paper thumbnail of Symbolika rąk w Biblii [The Symbolism of Hands in the Bible]](https://attachments.academia-assets.com/32401388/thumbnails/1.jpg)
Symbolika ciała w Biblii. Biuletyn Koła Naukowego Studentów Biblistyki UKSW, ed. T. Herbich, Warsaw, 23-28, 2012
Ani oko nie widziało, ani ucho nie słyszało, ani serce człowieka nie zdołało pojąć... (1Kor 2,9) ... more Ani oko nie widziało, ani ucho nie słyszało, ani serce człowieka nie zdołało pojąć... (1Kor 2,9) -język Biblii o granicach ludzkiego poznania Duchowy w swej naturze Bóg, gdy objawia się człowiekowi, musi zejść niejako na jego zmysłowy poziom, aby mogła nawiązać się komunikacja. I choć ostatecznie spotkanie dokonuje się w "sercu" człowieka, niezbędna jest jednak pewna forma pośrednictwa zmysłów. Stąd tak liczne w Biblii wzmianki o uszach i oczach, dzięki którym człowiek może postrzegać również Boże orędzie 1 . Przykładem nawiązania do tego mechanizmu jest zdanie zapisane przez św. Pawła w jego 1 Liście do Koryntian: Ani oko nie widziało, ani ucho nie słyszało, ani serce człowieka nie zdołało pojąć, co przygotował Bóg tym, którzy Go miłują (1Kor 2,9). Treścią niniejszego artykułu jest analiza egzegetyczna powyższego wiersza. Autor tego przyczynka stawia sobie za cel ukazanie znaczenia, jakie narządy cielesne człowieka odgrywają w procesie komunikacji Bożego objawienia. Powyższy wiersz należy do rozbudowanej jednostki literackiej obejmującej rozdziały 1-4 Pierwszego Listu do Koryntian. Przewodni temat tam omawiany możemy określić za G. Rafińskim jako "Istota Ewangelii i jej głosiciele a mądrość świata" 2 . Po podaniu swej tezy w 1,17 (abym głosił Ewangelię, i to nie w mądrości słowa, aby nie zniweczyć Chrystusowego krzyża) Paweł przystępuje do jej uzasadnienia. Najpierw ukazuje, na czym polega istota prawdziwej mądrości (a więc Ewangelii) opartej na krzyżu Chrystusa (1,18-2,5), a następnie (2,6-3,4) podaje charakterystykę osób, do których Ewangelia jest adresowana. Na koniec hagiograf określi jeszcze właściwe postawy, które powinny charakteryzować apostołów, a więc tych, którzy tę Ewangelię głoszą, oraz wskaże na swój własny przykład pracy apostolskiej w Koryncie (3,5-23 oraz 4,1-13) 3 .
„Zjadłem zwój, a w ustach moich był slodki jak miód” (Ez 3,3b). Biuletyn upamiętniający śp. ks. Prof. Ryszarda Rumianka, Rektora UKSW, ed. T. Herbich, Warsaw, 18-20, 2010
![Research paper thumbnail of Cuda z kamieni - Kapadocja [The Miracles of the Stones - Cappadocia]](https://attachments.academia-assets.com/35693746/thumbnails/1.jpg)
To zamrożone morze śmietany" -tak miał opisać krajobraz Kapadocji wysłannik króla Ludwika XVI na ... more To zamrożone morze śmietany" -tak miał opisać krajobraz Kapadocji wysłannik króla Ludwika XVI na Bliski Wschód. Tutaj przyroda przeszła samą siebie, wykazując fantazję i polot, których człowiek może tylko pozazdrościć. Według legendy, dawno temu, mieszkańcy doliny zostali zaatakowani przez wrogą armię. Po ratunek uciekli się do Boga. Ich prośby zostały wysłuchane: napastnicy zostali zamienieni w kamienie, które pozostały tutaj na wieczność. Tyle podaje legenda. Prawdziwymi twórcami tych stożków, piramid i kominów są wulkany Erciyas Dagi (3916 m n.p.m.) i Meandiz (2935 m n.p.m.). Wulkaniczne wybuchy przed trzema milionami lat pokryły rozległe doliny warstwą żużlu, popiołu i lawy. Z czasem popiół stał się miękką skałą zwaną tufem lub trawertynem, a zastygła lawa naturalnie przekształciła się w bazalt. Przez miliony lat zmieniały się warunki klimatyczne, woda rzeźbiła w skałach wąwozy, wypłukiwała i kruszyła skalne ściany. W końcu pozostały te najodporniejsze na erozję masy skalne, tworząc stożki nakryte czapeczkami z twardszej skały. Miejscowi nazywają je "kominami duchów". Już w I w. po Chr. w Kapadocji pojawili się pierwsi chrześcijańscy pustelnicy. Zaczęli drążyć w miękkich skałach ubogie cele. Trzysta lat później zaczęli tu wieść życie wielcy święci pochodzących z Kapadocji, mianowicie św. Bazyli Wielki (ok. 330-379), biskup Cezarei Kapadockiej i organizator życia monastycznego na Wschodzie; jego brat, św. Grzegorz (ok. 335-395), biskup Nyssy i teolog o wielkiej mistycznej głębi; wreszcie św. Grzegorz z Nazjanzu (329-389), najpierw biskup Sasimy, biskup, a potem patriarcha Konstantynopola (379-381) przewodniczący obradom Soboru Konstantynopolitańskiego I (381 r.). Wokół Ojców Kapadockich gromadzili się wierni, którzy stworzyli osiedla z kaplicami. Najwięcej chrześcijan znalazło tu schronienie między V i IX w., kiedy uciekali przed prześladowaniami arabskimi. Tworzyli wtedy oni lub wykorzystywali istniejące, sławne dziś na całym świecie, podziemne osady. Do dziś trudno ustalić, jak i czym wydrążano piętra podziemi, dokąd wywożono pozyskany gruz, jak budowano system wentylacyjny. Niektóre szyby schodzą nawet 80 m w dół. W podziemnych miastach było wszystko, co ludziom potrzebne jest do życia: kuchnie, sypialnie, miejsca modlitwy, spichlerze, młyny, stajnie i toalety. Magazyny były w stanie pomieścić zapasy na pół roku. W razie niebezpieczeństwa mieszkańcy ukrywali się w podziemiach, a wejścia zastawiali głazami. Powietrze dostarczały ukryte szyby wentylacyjne. Z zewnątrz miasta stawały się niedostępne dla wrogów. W VII w. zaczęto wykuwać skalne kościoły i klasztory. Najpiękniejsze spośród 360 powstały w X i XI w. Budowano je na planie zbliżonym do kościołów Konstantynopola. Skalne świątynie miały nawy, ołtarze, były bogato zdobione freskami. Nie docierało tu światło dzienne, więc barwa niektórych malowideł doskonale się zachowała. Najwspanialszy zespół świątyń znajduje się w dolinie Göreme. Największy jest wykuty w skale kościół Tokali, ciemnoniebieska kolorystyka wyróżnia go spośród innych; bogaty jest w kolorowe sceny biblijne, m.in. Zwiastowanie, Nawiedzenie, Badanie dziewictwa Maryi, Narodzenie, życie Jezusa i Jego uczniów. W Ciemnym (Karanlik) kościele namalowano sceny Ukrzyżowania i Ostatniej Wieczerzy. Kościół Sandałów (Carikli) nazwano tak od śladów stóp pod sceną Wniebowstąpienia. Zostały one skopiowane z odcisków w kościele Wniebowstąpienia w Jerozolimie. Szczególną uwagę turystów zwraca postać kobiety z brodą. To Onafrios -piękna kurtyzana, która postanowiła przystąpić do gminy chrześcijańskiej. Ponieważ mężczyźni wciąż nie dawali jej spokoju, błagała Boga o pomoc. Następnego dnia obudziła się z ciałem, które nie wzbudzało pożądania. Tak właśnie przedstawiono ją na fresku.
Translations by Tomasz Twardziłowski
Il Duomo di Torino e la Santa Sindone, C. Casalegno et al. (ed.), SGS, Turin, 2011
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Books by Tomasz Twardziłowski
Ecological hermeneutics is a contextual interpretative approach that has emer-ged as an attempt to answer the problem of modern ecological crisis. In the last decades, the awareness of the human impact on the natural environment has increased. In the contemporary perspective, due to greater attention to the “dignity” of creation and its role in the society, new questions are addressed to the Bible. Thus, the purpose of ecological hermeneutics consists in reading of the biblical texts in the situation of the ecological crisis. The implementation of this interpretation has already been very fruitful. The importance and the role of nature in the Bible has been analysed. Attempts have been made to restore the ecological potential of the biblical texts. This sensitivity helps to discover and eliminate certain traditional propositions justifying an absolute domination of humans over nature.
The ecological hermeneutics should be regarded as an important interpre-tative trend in biblical exegesis. Its doctrinal, ethical, or social consequences should be taken into consideration. The aim of this study is not a polemic against a given interpretative approach, but reflection on the phenomenon of ecological hermeneutics, done in a way as comprehensive and systematic as possible. The starting point of ecological hermeneutics should be both critical and creative reading of biblical passages in the context of new social and environmental problems, which provoke a responsible life in faith. Ade-quate ecological hermeneutics, which responsibly actualizes the message of the biblical text, taking into account the prospect of God’s plan for the Earth and leading to restoration of the beauty of God’s creation, is greatly needed. The structure of the present study is determined by its subject matter and its sources. The first, introductory chapter is entitled Sources of the ecological hermeneutics of the Bible. It points to the complexity of the issue and presents four main contexts of the origins of ecological hermeneutics: historical, socio--political, religious and personal.
The second chapter, entitled What is ecological hermeneutics of the Bible?, presents the key hermeneutical, terminological and typological issues of the analysed approach. This part of the study presents the topics that are scattered in the vast literature on the subject and assesses the methods that are adopted by individual researchers. It summarizes the discussions on ecological her-meneutics at the Society of Biblical Literature Consultations and Meetings. The third chapter: Apologetic ecological hermeneutics, the fourth chapter: Radical ecological hermeneutics and the fifth chapter: Neo-orthodox ecological hermeneutics have an identical structure, which should help to distinguish the differences in the analysed approaches. Each chapter discusses the deve-lopment, objectives, results and applications of a given trend in ecological hermeneutics. The discussion in each chapter refers to the same biblical passage, namely the story of creation in Genesis, with particular attention to Gen 1:26-28, concerning the creation of humans and their dominion over other creatures.
The sixth chapter, entitled The significance of ecological hermeneutics for the interpretation of the Bible, summarizes the previous chapters. It presents the value of this interpretative approach against the background of general principles of biblical hermeneutics. Firstly, it shows the way to discover the more-than-literal sense of the Bible, thus enabling its effective actualization. Secondly, it reveals the particular character of various contextual approaches that inspire ecological hermeneutics. Against this background, the interpre-tative potential of the latter is presented.
The seventh chapter: Case study: The crying stones (Lk 19:39-40) presents a proposal for interpreting a New Testament pericope by considering the issue of the voice of nature from the perspective of ecological hermeneutics. A detailed analysis of existing ecological solutions against the background of principles of biblical hermeneutics should help assess the value of this modern interpretative approach, which goes far beyond biblical exegesis and has an interdisciplinary nature. It reveals new interesting perspectives in biblical studies, which may enrich the spiritual life of the readers and give a fresh look at contemporary issues.
The author is aware that in his study many issues have only been signalised, and they still require in-depth analyses. Nevertheless, he hopes that his work will contribute to develop responsible and transforming ecological herme-neutics, and enable its application in exegetical studies in accordance with general rules of biblical hermeneutics.
Papers by Tomasz Twardziłowski
Translations by Tomasz Twardziłowski
Ecological hermeneutics is a contextual interpretative approach that has emer-ged as an attempt to answer the problem of modern ecological crisis. In the last decades, the awareness of the human impact on the natural environment has increased. In the contemporary perspective, due to greater attention to the “dignity” of creation and its role in the society, new questions are addressed to the Bible. Thus, the purpose of ecological hermeneutics consists in reading of the biblical texts in the situation of the ecological crisis. The implementation of this interpretation has already been very fruitful. The importance and the role of nature in the Bible has been analysed. Attempts have been made to restore the ecological potential of the biblical texts. This sensitivity helps to discover and eliminate certain traditional propositions justifying an absolute domination of humans over nature.
The ecological hermeneutics should be regarded as an important interpre-tative trend in biblical exegesis. Its doctrinal, ethical, or social consequences should be taken into consideration. The aim of this study is not a polemic against a given interpretative approach, but reflection on the phenomenon of ecological hermeneutics, done in a way as comprehensive and systematic as possible. The starting point of ecological hermeneutics should be both critical and creative reading of biblical passages in the context of new social and environmental problems, which provoke a responsible life in faith. Ade-quate ecological hermeneutics, which responsibly actualizes the message of the biblical text, taking into account the prospect of God’s plan for the Earth and leading to restoration of the beauty of God’s creation, is greatly needed. The structure of the present study is determined by its subject matter and its sources. The first, introductory chapter is entitled Sources of the ecological hermeneutics of the Bible. It points to the complexity of the issue and presents four main contexts of the origins of ecological hermeneutics: historical, socio--political, religious and personal.
The second chapter, entitled What is ecological hermeneutics of the Bible?, presents the key hermeneutical, terminological and typological issues of the analysed approach. This part of the study presents the topics that are scattered in the vast literature on the subject and assesses the methods that are adopted by individual researchers. It summarizes the discussions on ecological her-meneutics at the Society of Biblical Literature Consultations and Meetings. The third chapter: Apologetic ecological hermeneutics, the fourth chapter: Radical ecological hermeneutics and the fifth chapter: Neo-orthodox ecological hermeneutics have an identical structure, which should help to distinguish the differences in the analysed approaches. Each chapter discusses the deve-lopment, objectives, results and applications of a given trend in ecological hermeneutics. The discussion in each chapter refers to the same biblical passage, namely the story of creation in Genesis, with particular attention to Gen 1:26-28, concerning the creation of humans and their dominion over other creatures.
The sixth chapter, entitled The significance of ecological hermeneutics for the interpretation of the Bible, summarizes the previous chapters. It presents the value of this interpretative approach against the background of general principles of biblical hermeneutics. Firstly, it shows the way to discover the more-than-literal sense of the Bible, thus enabling its effective actualization. Secondly, it reveals the particular character of various contextual approaches that inspire ecological hermeneutics. Against this background, the interpre-tative potential of the latter is presented.
The seventh chapter: Case study: The crying stones (Lk 19:39-40) presents a proposal for interpreting a New Testament pericope by considering the issue of the voice of nature from the perspective of ecological hermeneutics. A detailed analysis of existing ecological solutions against the background of principles of biblical hermeneutics should help assess the value of this modern interpretative approach, which goes far beyond biblical exegesis and has an interdisciplinary nature. It reveals new interesting perspectives in biblical studies, which may enrich the spiritual life of the readers and give a fresh look at contemporary issues.
The author is aware that in his study many issues have only been signalised, and they still require in-depth analyses. Nevertheless, he hopes that his work will contribute to develop responsible and transforming ecological herme-neutics, and enable its application in exegetical studies in accordance with general rules of biblical hermeneutics.