Introductory Chapter: Multidisciplinary Ecotheology a New Approach for Sustainability and Global Problems

1. Introduction

Multidisciplinary and ecumenical ecotheology is a science that analyzes in unity the direct determination of the existence and survival of living beings and their communities (including human society), their influencing factors (e.g., their environmental limitations, as causa efficiens), and their final determination (“ultimate concern” as causa finalis, which includes its origin, purpose, destiny, and meaning). Methodologically, it cannot exclude the possibilities of distanced, checking cognition and participatory cognition (because it needs full information), but it ensures the highest possible reliability of knowledge by applying all the possibilities of testing. As an applied science, it thus becomes suitable for overcoming the global ecological crisis and establishing a sustainable society. The aim of this chapter is to summarize the current situation in this field.

Ecotheology, including human ecology, is an interdisciplinary science that studies ecological phenomena using theological methods and approaches, i.e., it is part of ecology. On the other hand, however, it is an interdisciplinary science (belonging to theology) that interprets transcendent reality (which is reflected by the content of faith) in the context of ecological systems, and therefore it requires the cooperation of experts of both fields.

As an applied science, ecotheology is the application of theological methods in order to study the consequences of human action from the perspective of contemporary ecology. It strives to achieve that the principles of theological ethics (as well as the motivating power of faith and the communities and the institutional system of religious practice) can ensure, taking effect on human action, the harmonious functioning as well as the maintenance and fulfillment of the self-identity of the biosphere (and that of human society as an integral part of the biosphere) (according to Ituma [1], “the nature balance”). We consider it important to supplement the definition by Ituma because living systems, especially the biosphere, are usually not in the state of equilibrium; balance of nature is a term used in the previous ecological literature. Care for creation as the practical aspect of ecotheology aims to overcome the global ecological crisis and build a sustainable society for humanity.

2. The present of ecotheology

Contemporary ecotheology combines natural law, moral law, the principles of ecopurists, moral theology, the theology of nature as well as environmental and bioethics. As a constructive theology, it is a rethinking of the Christian faith in the light of ecological results (see [2] for creation, [3] for stewardship, and [4] for priesthood and guardian role).

Santmire [5] identified two schools of thought in ecotheology as two endpoints of the continuum of barren theological debates: reconstructionists and apologists.

Reconstructionists, who identified with McFague, believe that the cosmos is the body of God and therefore everything is the sacrament of God; everything that has been corrupted must be restored to its original sacred state. Their orientation is characterized by the dominance of nature conservation, and their relationship to Lynn White’s work [6] is generally positive (see related items of Laudato si’ 83, 88, 89, 132).

Apologists, on the other hand, start from the concept of good stewardship. Their orientation is rather characterized by environmental protection, and they largely avoid the responsibility proposed by White (see related items of Laudato si’ 53, 64, 65, 66, 124).

In Jürgen Moltmann’s [2] pioneering work (originally presented in a series of lectures held at the invitation of the University of Edinburgh), these two poles still coexist. On the one hand, it states the immanence of the Creator in the world as a theorem: “An ecological doctrine of creation implies a new kind of thinking about God. The centre of this thinking is no longer the distinction between God and the world. The centre is the recognition of the presence of God in the world and the presence of the world in God.” On the other hand, it emphasizes the role of man as a steward in pure form: “Human lordship on earth is the lordship exercised by a tenant on God’s behalf. It means stewardship over the earth, for God. Only human beings know God’s will, and only they can consciously praise and magnify him.”

Moltmann’s work stands out in the ecotheological literature regarding its quality level, ahead of his time. From an ecological point of view, its particular merit is that it provides an integrative and credible theological reflection taking into account the results of both major schools of thought at the forefront of international scientific debates, the Gaia theory by James Lovelock and Lynn Margulis as well as the theory of synthetic evolution. Moltmann’s approach was greatly influenced by the oeuvre of the excellent Jesuit naturalist, Pierre Teilhard de Chardin (1881–1955), which first depicted the theistic evolution, which has been attacked from many sides but has not been surpassed so far.

Teilhard de Chardin’s worldview, coupled with Lovelock’s Gaia concept, also led to Thomas Berry’s (1914–2009) notion of “Sacred Universe,” the impact of which can then be tracked as far as Anne Primavesi’s holistic theology, “Sacred Gaia” [7].

In addition to all this, there are some shortcomings in the ecotheology of today. According to Sideris [8], the work of “ecotheologians” sometimes refers to a picture of nature that is contrary to ecological knowledge. They interpret their own ecological worldview, which is often an anachronistic, idealized, unrealistic picture.

Significant, internationally listed care for creation organizations belonging to the same denomination come to sharply contradictory findings based on purely biblical reasoning (but without substantive analysis of ecological data in either case), motivated by clearly identifiable (nonscientific) interests [9, 10].

In his study, Stückelberger [11] points out that in ecotheology, there is often a one-sided emphasis on protology; we can rarely find in-depth considerations in the fields of Christology, pneumatology, soteriology, and eschatology, however, in fact, all theological disciplines should be involved in ecotheology.

The ecological activity of Christians can be divided into three groups nowadays. The first group includes the most Bible-centred Christians. They interpret the word “reign” just as King David reigns over his kingdom in the Bible, but the king is also responsible for his kingdom to God. Mankind has to take care of the Earth received from God in this way, because it is responsible for it. The second group considers environmental pollution and climate change as social and legal problems. As these also have a negative impact on human health, they believe that our right to health is violated. Spiritual groups focus on the miracle of the cosmos, of which man is only a tiny part. For the first two groups, the Bible is an important source of inspiration, however, for the third one, the universe itself replaces religious traditions. They are often critical of the scientific worldview [12]. In the 21st century, the biggest challenge for ecotheology is the rapid population growth, birth control, and dealing with overconsumption resulting from the capitalist system.

In conclusion, we can state that there are still many important challenges ahead of ecotheology, so that it can fulfill its role in solving our global problems and organizing a truly sustainable society.