Ecological ethics and creation faith

Abstract

Over past decades a concept of ecological ethics has taken root, which is often equated with environmental ethics. Church and theology have also responded to the environmental crisis. In the last third of the past century an intense discourse about the concerns and extent of a so called creation ethics was conducted. In connection with the question of a creation ethics, and the global responsibility of humans for the biosphere of our planet, the topic of creation has also gained new attention in dogmatics. In this way, ecology has also become a topic of systematic theology. The article focuses on the debate in the German speaking context. Occasionally, a quasi-religious elevation of ecology to the status of a doctrine of salvation is observable. Because theology always also has a function of critique of religion, it must also critically engage the sometimes open and sometimes hidden religious contents and claims of eco-ethical concepts. For this purpose, the first step of the present contribution is to more precisely determine the concepts of creation and nature. Thereafter, the problem of anthropocentrism is analysed. In a further step, the concept of sustainability is analysed. In conclusion, the main features of a responsibility-ethics model of ecological ethics are outlined.

Sumbanese’s Traditional Ecological Knowledge (TEK): Warung Hupu Liku Ritual and Ecological Ethics

“…The performance of WHL ritual may offer insights into the ecological ethics of the traditional community of the eastern Sumbanese people. This form of TEK is what Körtner (2016) defines as the moral principle of human beings in dealing with nature and its resources. Delving into the worldview and practices surrounding WHL ritual performance, the ecological ethics of the given community can be categorized into 4 moral values and principles, namely, reciprocity, reverence, moderation in need, and sustainable ways of living.…”

Conceptualising the Biblical View of Curse (Gen. 9:25-27) as a Metaphor for Natural Resource Curse in Zimbabwe: An Indigenous Knowledge Systems Perspective

“…The present study engages both the biblical text and biblical commentators by arguing that such an interpretation tends to present a scenario of a natural resource curse in Africa in general and Zimbabwe in particular. In view of the narratives surrounding the beginning of the cosmos and humans occupying it, the readership is confronted with a theological-ecological debate, which Ulrich Körtner prefers to call "ethics of the earth" 79 . As is the case with the majority of African nations, Zimbabwe's wealth derives largely from the natural resources of the land.…”

Reorienting Ecological Paradigm for Harmonization of Humans and Nature: A Christian Perspective

“…The future salvation will not involve the environment, as it will end the current world with all the ecological diversity in it (Mandaru, 2011). Therefore, the ethical response to the ecological crisis is very important not only as a manifestation of the moral-ethical responsibility of religions (Körtner, 2016), but also the religious public's role (Sunarko, 2019), and it serves to empower religion (Sudiarja, 2006). The complexity of the ecological crisis must be approached collectively by involving multiple perspectives (Meylahn, 2015), including religion (theology) and philosophy (ethics) (Qodir & Singh (2021).…”

“…Third, so that we change and become good people in the harsh reality of today or any future reality (Adeney Risakotta, 2003). Ethical (social) contribution to environmental issues as ethical-moral issues (Körtner, 2016) (Rossing & Buitendag, 2020) (Elsbernd, 2005) are; (1) Taking into account the history or background of events/stories, (2) focusing on the problem, (3) setting the framework in responding to the situation, (4) searching for ethical-theological-biblical sources, (5) identifying ethical principles, (6) planning concrete strategies and establishing specific ethical norms.…”