In several works, Joanna Leidenhag has discussed the theological merits of panpsychism, the idea that consciousness is ubiquitous in the universe. I shall pursue a related project here in which I consider how a variant of panpsychism called cosmopsychism, in which the universe itself is seen to be conscious, can answer key questions regarding the cosmic scope of sin and redemption in the new creation view of eschatology. After outlining the new creation view and considering key problems in the contemporary debate about cosmopsychism in philosophy of mind, I shall propose a cosmopsychist account of the new creation view that can address these queries regarding cosmic scope.

The use of συντɛλέω to speak of God's ‘completion’ of the new covenant (Heb 8.8) has generated various explanations. Yet none of them factor in an important clue in Hebrews, namely, the rest discourse. By establishing literary and theological connections between Heb 3.7–4.13 and 8.8–12, this study argues that the promise of the completion of the new covenant evokes the completion of creation and its ensuing sabbath rest. Such an evocation brings to surface a logic of Christology and new creation embedded in Hebrews.

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.