Christianity 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.

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. The Open Access version of this book, available at http://www.taylorfrancis.com, has been made available under a Creative Commons Attribution-Non Commercial-No Derivatives 4.0 license

Can 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.

What 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.

What 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.

In Secular Discourse on Sin in the Anthropocene: What's Wrong with the World, Ernst M. Conradie utilizes a notion of social diagnostics to explore not only the surface-level symptoms of ecological destruction, but also its ultimate causes. Conradie uses two toolkits to review secular literature on the Anthropocene, namely the prophetic and pastoral vocabulary of Christian sin-talk and the theological critique against apartheid in South Africa. Various layers of the underlying problem are uncovered on this bases, including unsustainable "habits of the heart," structural violence, the ideologies of unlimited economic growth and humanism, quasi-soteriologies such as climate engineering, idolatries such as self-divinization, and heresy. Conradie offers authentic discourse on the Anthropocene from the perspective of the global South, and includes a theological postscript to posit tentative suggestions as to what God may have in store for humanity in this time. Scholars of theology, environmental studies, and history will find this book particularly useful.

The T&T Clark Handbook of Christian Theology and Climate Change entails a wide-ranging conversation between Christian theology and various other discourses on climate change. Given the far-reaching complicity of "North Atlantic Christianity" in anthropogenic climate change, the question is whether it can still collaborate with and contribute to ongoing mitigation and adaptation efforts. The main essays in this volume are written by leading scholars from within North Atlantic Christianity and addressed primarily to readers in the same context; these essays are critically engaged by respondents situated in other geographic regions, minority communities, non-Christian traditions, or non-theological disciplines. Structured in seven main parts, the handbook explores: 1) the need for collaboration with disciplines outside of Christian theology to address climate change; 2) the need to find common moral ground for such collaboration; 3) the difficulties posed by collaborating with other Christian traditions from within; 4) the questions that emerge from such collaboration for understanding the story of God's work; and 5) God's identity and character; 6) the implications of such collaboration for ecclesial praxis; and 7) concluding reflections examining whether this volume does justice to issues of race, gender, class, other animals, religious diversity, geographical divides and carbon mitigation. This rich ecumenical, cross-cultural conversation provides a comprehensive and in-depth engagement with the theological and moral challenges raised by anthropogenic climate change.

This is the fourth volume in a series on the interface between ecumenical theology and social transformation in the (South) African context. Ecclesial movements are amongst the most significant drivers of social transformation. The essays in this volume identify, describe and assess a variety of ecclesial movements. Such movements are often highly contested so that the same movement may be described by some as a reform movement and by others as a deform movement.

This volume is the first in a series of publications on the interface between ecumenical theology and social transformation in the (South) African context. It focuses on the significance but also the contested nature of reconciliation as one expression of a guiding moral vision for South Africa. It includes a leading essay by Ernst Conradie and responses to the theme by Mary Burton, Fanie du Toit, Sarah St Leger Hills, Demaine Solomons and Vuyani Vellem.

This volume is the second in a series of publications on the interface between ecumenical theology and social transformation in the (South) African context. It explores the underlying tensions in the ecumenical movement from within the South African context by analysing various notions of what ecumenicity entails. It includes a leading essay by Ernst Conradie and 13 responses to the theme by experts in the field.

This volume of essays forms part of a series on the interface between ecumenical theology and social ethics in the (South) African context. It explores the quest for identity in so-called mainline churches in South Africa, given the history of the establishment of various denominations of mainly European origin in Southern Africa, ecumenical efforts to find common ground between such churches and breakaway movements among independent and Pentecostal churches where this search for identity is evidently found wanting.

Since the advent of democracy in 1994, there has been widespread concern over the disintegration of the moral fabric of South African society – amongst politicians, business leaders, community leaders and religious leaders alike. Many have recognised the need to build the moral and religious foundations of society, and have encouraged contributions towards the moral regeneration movement.

Christianity 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.