Die Untersuchung der Schöpfungsthematik in der Didache ist ein Forschungsdesiderat. Daher werden Übersetzungen und Kommentare daraufhin überprüft, welche griechischen Wörter an welchen Stellen schöpfungstheologisch interpretiert werden. Dieses vorläufige Netz der Schöpfungsterminologie wird durch weitere Analysen verfeinert, um einen Gesamteindruck der Schöpfungstheologie zu gewinnen. Im schöpfungsethischen Ausblick wird die Frage herausgegriffen, wie es für die Didache zukünftig mit der Schöpfung weitergeht, was im Horizont gegenwärtiger Herausforderung besprochen wird. Die Didache hat weder ein vordergründig ökologisches Interesse noch eine pauschale Abwertung der gegenwärtigen Schöpfung. Dennoch steckt in der Didache ein ökotheologisches Potenzial.

This article reviews a selection of books published over the last decade that explore the relationship between humans and the environment in the ancient Greek world. These publications represent a new phase of the ecological turn in classical studies, in which ancient environmental studies has emerged as a distinct subdivision of the environmental humanities. Their contributions can roughly be divided into two groups according to their approaches and goals: one applies ecocritical analyses to Greek literature, presenting alternative ecologies to those that have produced contemporary environmental crises; the other applies historical methods to written and material evidence to illuminate the realities of ancient Greek human–environment relations. The three subsections of this review provide overviews of scholarship addressing sustainability and the conservation of natural resources; ecology and religion; and societal resilience in the face of ecological stress. I suggest productive avenues for further research in each area, arguing that interdisciplinary communication and collaboration are becoming increasingly important in this evidentially, methodologically and theoretically variegated field.

This paper focuses on one scientific aspect of eco-theology, which I argue has not yet received sufficient attention either within public discussion or from theologians, namely, that of biodiversity. Given the entanglement between biodiversity loss, climate change, and poverty, understanding the biological context is significant ethically quite irrespective of the presuppositions of different philosophical approaches to eco-theology. After beginning with a more general argument for why it is important for theologians and theological ethicists to engage with and understand different aspects of the relevant science, I will then survey scientific accounts of current biodiversity loss, including arguments for its relevance to social justice questions. I then provide an outline of the first steps towards a theological ethic on biodiversity, drawing on the insights of Pope Francis’ Laudato Si’ and Thomas Aquinas’ understanding of the ecologically relevant virtues of practical wisdom and mercy.

The article constructs the emergence of environmental ethics and eco-theology, referring to ecumenical discussions and influences. It then focuses on the difference between two types of eco-theology: one that may be called eco-centric, the other theo-centric. Following the second model and rooted in Karl Barth's approach to creation theology, the argument is put forward that a dogmatic approach today has to be based on the concept of ‘creatio ex nihilo’. Creation is not a commodity but utterly dependent on God's ongoing creative speech-act. A revision of the doctrine of election focuses on creation in a Trinitarian perspective. Creation is an eschatological and soteriological category that is grounded biblically in the post-exilic hope for a new creation. As a promise, it is a critique of all utopic and dystopic claims in human history. This has two consequences. First, the need to regain a realistic concept of the political that allows for conflicting aims and that challenges the concept of dominion. And second, to regain a realistic approach to ‘nature’ that defines the ethical concern as ‘habitability’. The fundamental challenge is to live in a disenchanted world while waiting for the world to come. This tension is enacted in the Eucharist.

The aim of this paper is to contribute to the project of recovering aspects of Christian thought which are significant for a contemporary eco-theological sensibility. The work of William Temple, in particular his concept of the sacramental universe, is discussed in relation to three eco-theological principles. Temple’s affirmation that matter has significance coheres with the principle that the Earth has value; his notion that the Incarnation is the pre-eminent expression of divine meaning connects with the principle that creation is expressive of divine mind and purpose; and the inter-disciplinary scope of Temple’s thought coheres with the principle of inter-connectedness. Temple’s concept of the sacramental universe might assist the engagement between theology and the present ecological context.

Theological and evolutionary anthropological analysis of the role of song in human and (some) animal communication can help to expand our understanding of the ways that language functions as mediator of the divine-human relationship. This article considers the role of a musical protolanguage in the evolution of human language, demonstrating the connections between contemporary human language and the songs or calls of other animals. Consideration of the broader category of communication in the place traditionally held by a more narrow understanding of language can help to highlight the role that emotion, instinct, and relationality play in the relationship that humans have with God. Such a realization opens the doors to further theological questions about the role of humanity in a suffering creation, the relationship between God and nonhuman creatures, and the role of song in liturgical celebration.

Reputable reports about climate change are grim. Unless radical mitigation and adaptation is implemented immediately the future of the present planetary biosystem, including humanity, is bleak. As Christians we have considerable resources in our living tradition to guide our own lives and to assist the whole earth community. Genesis, the historical books, wisdom, and the psalms all teach respect for climate as God's gift. Human hubris or idolatry results in climate nemesis. God creates the earth with its climate through his Word. In Jesus God lives in the earth community, experiencing and walking within the restraints of climate in first century Galilee. Jesus’ baptism, his lifestyle, especially his teaching and meals, his passion, death, and resurrection are all climate related. Jesus, in modern parlance lived and died sustainably. We are Jesus risen as sustainable community today.