Searching for a Biblical Ecotheological Worldview

Basing its arguments on the biblical accounts of creation found in the first two chapters of the book of Genesis, this paper try to demonstrated that the Judeo-Christian Creation tradition is or was wrongly accused of being the basis of excessive and harmful exploitation of the planet by granting superiority and power to human beings over other creatures. In making them pinnacle of creation, God also entrusts the care of his creation to human beings. In a sense, their dignity gives them more responsibility. Should we then see only dominion over creation or there is also a clear responsibility of human beings for creation? In our view, a coherent interpretation of the biblical creation narratives would lead to a pro-ecological attitude, asking the care of our environment which is God's garden.

This paper explores how Gen. 1:1-2:4a reflects the concept of sustainable development (SD) and posits symbols for addressing ecological crisis: symbols that can be used to inform our belief systems. This investigation is imperative in the face of the integrated effort in finding solutions to ecological and environmental difficulties. Its rationale, therefore, is to demonstrate that the Bible can equally engage in the discourse on SD. It, indeed, has something to offer in the quest for solutions to ecological crisis. In this respect, there is the need for exploratory studies aimed at investigating the prospects for positive interface between the Bible and ecology, toward pragmatic response to ecological crisis.

2020

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 neo-orthodox) offers its own specific answer to this question.

Christian Theocentric Environmentalism, 2023

Theocentrism is the position that places God at the center of discourse; God is the Landlord and Manager of everything that exists. Analogous to other environmental theories such as anthropocentrism, zoocentrism, biocentrism, ecocentrism, and eco-feminism, theocentrism posits that God owns the universe and so the best manual on how to come to terms with the universe emanates from Him. God's commands are contained both in written scriptures and in oral traditions. While the former includes the Bible, Qur'an, and Bhagavad Gita, amongst others, the latter includes proverbs, myths, taboos, totems and rituals observed by different cultures across the globe. Unfortunately, a prevailing misinterpretation of scriptures considers theocentrism as nothing but ontological anthropocentrism, of which anthropocentric position in all its strands is egoistic. It is the moribund environmentalist position humanity has ever devised. The argument of this paper is that the authentic theocentric position is anti-anthropocentric. This position is embedded implicitly or explicitly in the Scriptures if it can be carefully unraveled. It continues thenceforth to establish that theocentric position is distinctly different from every other position. It is yet the most environmentally friendly position, without necessarily being at the expense of humans.

This paper explores how Gen. 1:1-2:4a reflects the concept of sustainable development (SD) and posits symbols for addressing ecological crisis: symbols that can be used to inform our belief systems. This investigation is imperative in the face of the integrated effort in finding solutions to ecological and environmental difficulties. Its rationale, therefore, is to demonstrate that the Bible can equally engage in the discourse on SD. It, indeed, has something to offer in the quest for solutions to ecological crisis. In this respect, there is the need for exploratory studies aimed at investigating the prospects for positive interface between the Bible and ecology, toward pragmatic response to ecological crisis.

E-Journal of Humanities, Arts and Social Sciences (EHASS)

One of the most global of all crises in the 21 st century is the ecological crisis. The causes identified for environmental destruction from the 1960s were hinged on human attitudes. The ecological models proposed afterwards did not adequately address the human. Thus, the problem still persists. The identification and understanding of the nature of the relationship that should exist between humans and the environment has been a bone of contention. Using the Qualitative Method, eco-theological themes and analysis and semantic analysis were employed in examining the ecological theories. One idea that sprang clearly from the study is the fact that humans and the earth are to be understood as relatives (kinsmen). This paper thus affirms and recommends the idea of kinship as a Christian ecological model that would effectively address human attitudes towards the environment.

Scriptura, 2012

This 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.

Ecology, Environment and Conservation

This paper examines the meaning of the human mandate of dominion in Genesis 1:26-28. The exegetical reading of this text demonstrates that in contrast to interpretation that understands this mandate as a justification for exploiting the earth, God’s command for humans to rule over the earth and subdue it refers to humans’ responsibility for caring for the environment wisely and compassionately to create order, peace, and harmony on earth. Such a reading encourages Christians to actively take part in the current attempts to find solutions to various ecological crises. It is only by being actively involved in the healing of the world that Christians can demonstrate the relevance of the Bible in this modern world.

2012

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

Six entries on ecology and the Bible, including Hebrew Bible, Rabbinic Judaism, modern Judaism, Christianity, Islam. My entry is the second one here (II. A.), pp.974-81, with other sections by Ellen Bernstein, Russell Butkus, David Johnston, Gaye Ortiz.

Interpretation: A Journal of Bible and Theology, 1996

The Bible is not a book of science, and therefore not of ecology. It does, however, sketch a vision of human ecology, and contemporary readers encounter claims about how to value nature. The Bible's vision is simultaneously biocentric, anthropocentric, and theocentric. The Hebrews discovered who they were as they discovered where they were, and their scriptures can be a catalyst in our ecological crisis.

Wittenberg suggested that the dominion metaphor in Gen 1:28 and Ps 8 should be transformed to have a less dominating character. 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 hermeneutic key to achieve such a transformation. Wittenberg's suggestions that ecotheology should involve more than analysing a few isolated texts and thus become central to biblical theology, that biblical metaphors should be transformed when necessary and that ecotheology should be informed by modern science, are appraised as important markers for doing ecotheology. The success of transforming the dominion metaphor by using the idea of interconnectedness is however questioned because of the fundamental difference between the biological and biblical concepts of interconnectedness. It is further suggested that ecotheology should be linked more deliberately to the larger hermeneutical frameworks of Rudolph Bultmann and Hans-Georg Gadamer when exploring the transformation of biblical metaphors. Finally it is suggested that the biblical concept of wilderness may be a more fruitful metaphor when exploring such transformations.