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The call for papers for this Special Issue Iidentifies contemporary humanity as experiencing a global "biogeochemical ... political, economic, technological, ethical, and therefore, biocultural" crisis and asks scholars to consider how "religion may function as an adaptive or maladaptive presence" in response. Unasked is the adaptive capacity of scholarship as a crisis response. When buildings fall in earthquakes, or cities burn in wildfires, or second stories flood, few people just keep on doing what they were doing, "with a change of focus". This is "studying Rome while it burns". It's time to put out the fire if we can and survive it if we cannot. We scholar/teachers can't go on doing the same things and expecting different results. Unprecedented circumstances call for unprecedented actions in response. What would actual crisis responses on our part look like? What steps do we need to take as human beings in response to this crisis? How will that affect us as professionals? Seeking an ecology, rather than unanimity, of action and thought, and guided by Brian Walker's resilience theory and a number of Indigenous scholars, I suggest a process of reintegration, analogous to regenerative agriculture, which is at once both socio-cultural and ecological. This process, necessarily rooted in place, progressively situates us experientially in a dynamic, creative, and relational world characterized by connection, collaboration, and relation. As scholars, we will find forms of discovery, discussion, and dissemination that share these qualities. As teachers, we will model this world to our students and embody it in our classrooms and curricula. [ABSTRACT FROM AUTHOR]

The current educational climate poses challenges for both the educator and learner when it comes to deep learning. A significant part of the solution lies in providing both time and space wherein a deep learning can occur, despite the challenges. After situating the SALT Approach (acronym for Scripture and Liturgy Teaching Approach), progressing from its doctoral study roots, the paper unpacks ways that the SALT approach harnesses time to facilitate deep thinking. The pedagogical ways discussed can also be adapted for use across the curriculum, as the 'toolbox' of ideas in the final section of the paper summarizes elements that can facilitate a classroom climate and setting leading to peace and productivity in the learning space. [ABSTRACT FROM AUTHOR]

Holmes Rolston, III examined the significance of Asian thought for Western evaluations of nature and questioned if Asian Romanticism can inform the realistic decision making required for practice. However, Rolston's general evaluation of Asian thought ignored Confucianism. This study launches a dialogue between Rolston and contemporary Confucianism on environmental philosophy and highlights the following points in response to Rolston: First, Confucianism is grounded on an "anthropocosmic" worldview and bases its environmental ethics on its affirmation of the "virtue of life and growth" and the related vision of "unity of heaven and human beings"; it is thus an objective environmental virtue ethics with the characteristics of sacred humanism that avoids anthropocentrism. Second, Confucian ethics is built on the premise of "one principle with various manifestations" and advocates for practicing benevolence through "love with gradations", which avoids an excessively idealistic ecocentrism. Furthermore, Confucianism may adopt Rolston's recommendation for Asian thought concerning the incorporation of evolutionary biology into Asian traditions to facilitate their own transformation and thus contribute to environmental philosophy. Upon an exploration of the compatibility and possible reciprocal illumination between Confucianism and Rolston, this paper points out the implications of the above dialogue for theology in the planetary climate crisis. [ABSTRACT FROM AUTHOR]

Leaders on the forefront of the rapidly escalating climate crisis continually seek effective strategies to help communities stay engaged without burning out or spiraling into despair. This paper examines the concept of adaptive change for its potential to reframe disruption and intentionally harness its potential for building resilience in both practical and psychological ways. In particular, social science suggests that secure communal bonds lay the foundation for the adaptive ability to build resilience through and from disruption. Swiss history offers an intriguing example of this phenomenon: held up as a model for its social, political, and ecological resilience, Swiss democracy evolved as part of the restructuring of society after a series of disruptive historical pandemics. This paper uses the Swiss example and the current COVID-19 (Coronavirus Disease) pandemic in order to explore the potential of transcendent and adaptive sociological and theological frameworks for the development of robust concepts of resilience in the face of climate destabilization. It further argues that a wide theological interpretation of Eucharistic abundance offers a lens through which to claim the liberative resurrection of disruptions, even, or perhaps especially, in the extreme case of human or planetary annihilation. [ABSTRACT FROM AUTHOR]

This paper attempts to explore the public dimension of religion in Korea. First, it examines the Western and East Asian contexts on the concept of 'public', noting that the gap in notions of public is large between East Asian and Western traditions. The following section discusses Habermas' 'institutional translation proviso' in relation to the notion 'public'. The institutional translation proviso serves as the basis for further discussion on rethinking the public role of religion in Korea in the era of climate crisis. We argue that 'secular' translations of religious convictions can help religious citizens and communities engage in public discourses on ecological challenges. We then consider major limitations of Habermas' understanding of religion. In the following section, we move on to discuss Albert Schweitzer and process theology in order to demonstrate how religious languages can be reinterpreted on the basis of modern experiences of ecological challenges. We then consider Buddhist alternatives for overcoming the climate crisis. The final section introduces José Casanova's account of public religions and discusses its implication for envisioning the public role of religious organizations in ecological efforts. Reviewing the contributions made by religious organizations to the Korean society, we suggest that 'ecological publicness' of religion can be obtained. [ABSTRACT FROM AUTHOR]

As awareness grows of global warming and ecological degradation, words such as "climate anxiety", and "eco-anxiety" enter our vocabularies, describing the impact of climate change on human mental health and spiritual wellbeing. Distress over climate change disproportionately impacts children, who also are more susceptible to the broader health, economic, and social effects brought about by environmental harm. In this paper, I explore children's vulnerability to climate change and climate anxiety through the lens of ecofeminist practical theology. Ecofeminism brings the liberatory concerns of feminist theologies into engagement with those theologies focused on the life of the planet. Drawing on ecofeminism, practical theology must continue and deepen its own ecological conversion, and practical theologies of childhood must take seriously the work of making an ecological home, oikos, in which children are embedded as a part of the wider ecology that includes the more-than-human world. This requires foregrounding religious education with children toward the inhabitance of the earth in good and just ways. However, these theologies also must address children's lived realities of increased anxiety over planetary changes that endanger life through practices of spiritual care with children that engage and support them in their distress toward participatory empowerment for change. [ABSTRACT FROM AUTHOR]

Since 2009, the amount of literature focused on the psychological and social dimensions of the climate crisis has increased exponentially. This growing interest in the topic is signaled especially in the American Psychological Association (APA)'s multiple reports on the mental health impacts of climate change. More recently, across different disciplines, links have also been made between trauma theory and the climate crisis. These rich discussions include overlapping concerns, areas of potential fruitfulness and theological implications for all the practical theological disciplines, especially for pastoral theology and practices of care. Given the implicitly existential, theological and spiritual dimensions embedded in the realities of both trauma and the climate crisis, there is an important opportunity for pastoral theology in particular, and practical theology more generally, to engage, learn from and contribute to the interdisciplinary conversation. In this paper, I first offer a brief overview of the literature in pastoral theology related to the climate crisis. Second, I present literature specifically on trauma theory and the climate crisis, outlining several of the key themes emerging across the interdisciplinary discussion. Third, I reflect theologically on the presented content, discussing and drawing forward areas of theological, epistemological and practical fruitfulness for practical and pastoral theology. [ABSTRACT FROM AUTHOR]

Practical theology is by nature a discipline of crisis, standing on the edge of reality and potential, what is and what can be. Crises can be gentle turning points, opportunities for radical transformation, or catastrophic moments in time. In the geological age of the Anthropocene, people face devastating planetary effects of human agency, which have created and escalated a climate crisis beyond the boundaries of imagination. Practical theology belongs at the epicenter of ecological crises, which have already produced harsh results, ecological despair, and a time-dated urgency for daring decisions and actions. Change is knocking at global doors—the necessity, foreboding, and hope for change. This article probes practical theology's role in change, giving primary attention to changes in practical wisdom (phronesis) and life practices. Methodologically, the article draws from ecological scholars and activists, philosophers and theologians, indigenous communities, and the earth itself, presenting descriptions and analyses of their shared wisdom across time, culture, and areas of expertise. From these sources, the study identifies challenges, practices, and alternate worldviews that can potentially reshape practical wisdom and climate action. In conclusion, this paper proposes life practices for climate justice: practices of attending, searching, imagining, and communal living and acting. [ABSTRACT FROM AUTHOR]

Myths are open storylines that invite elaboration and modification. The flood narrative of Genesis 6–9, for example, has been readily employed to motivate endangered species protection and to reflect on the rising seas and mass extinctions associated with climate change. The distinctive features of any retelling of the Noah's ark story reflect the needs of historically situated and culturally embedded audiences. This paper focuses on four versions of Noah's story: in Genesis, in the Qur'an, at Ark Encounter theme park, and in Darren Aronofsky's film Noah. Analysis identifies the narrative choices that align each telling with its cultural context and draws out insights for adapting the story for the contemporary climate crisis. A conclusion addresses issues of race and racial injustice in traditional interpretations of Noah's story, and highlights approaches to redress those inequities in new imaginings of the flood narrative. [ABSTRACT FROM AUTHOR]

This paper focuses on the spiritual and gendered experiences of dwelling-in-uncertainty in the context of Bengali char lands. Chars are temporary sandbanks in the river that continuously erode and re-emerge as the river changes course, thereby subjecting their inhabitants to repetitious cycles of losing and regaining land. In this paper I take the ethnographic literature on Bengali chars as a point of departure for exploring what the radical uncertainty of climate change might mean in a context where erosion or land loss does not necessarily involve the irreversible loss of a particular habitat, but often coincides with the anticipation of return. In analyzing the gendered ways in which char dwellers navigate this spiraling cycle of land loss and return, I draw specific attention to the churning, immaterial and spiritual powers that reside below and beyond the water, thereby highlighting the ways in which people are caught up in a land/waterscape that is only knowable to some extent. Whereas debates around climate change often treat religion and spirituality as either obstacles to knowledge or vehicles of meaningful storytelling, this paper deliberately foregrounds the more-than-human forces that linger at the periphery of people's perception and knowledge of the world. In doing so, the paper seeks to move beyond probabilistic notions of climate change and adaptation towards a diverse understanding of the existential uncertainties of the Anthropocene. [ABSTRACT FROM AUTHOR]

Though many scientists and scholars of the environmental humanities are referring to the current geological era as the anthropocene, this article argues that there are some problems with this trope and the narrative that emerges from it. First, responsibility for the current era of climate weirding is not shared equally, some humans are way more responsible than others. Second, the claim of the anthropocene works rhetorically to maintain a sense of human exceptionalism from the rest of the evolution of life on the planet. Third and finally, the suggestion that this geological era be named the anthropocene suggests that the problem and the solution to our ecological crisis lie with Homo sapiens. Does this not re-create the sense of mastery that has fueled contemporary planetary ills in the first place? This paper argues that the idea of agency must be reconfigured and redistributed throughout the planetary community in order to deal with the wicked problems arising from climate weirding and an uncertain future. [ABSTRACT FROM AUTHOR]

Human populations confront three distinct climate challenges: (1) seasonal climate fluctuations, (2) sporadic climate crises, and (3) long term climate change. Religious systems often attribute climate crises to the behavior of invisible spirits. They devise rituals to influence the spirits, and do so under the guidance of religious specialists. They devise two types of problem-solving rituals: anticipatory climate maintenance rituals, to request adequate rainfall in the forthcoming planting season, and climate crisis rituals for drought or inundations. The paper compares rainfall rituals in three different settings: Israel (Judaism), Northwest China (ethnic village religion), and Haiti (Vodou). Each author has done anthropological fieldwork in one or more of these settings. In terms of the guiding conceptual paradigm, the analysis applies three sequentially organized analytic operations common in anthropology: (1) detailed description of individual ethnographic systems; (2) comparison and contrast of specific elements in different systems; and (3) attempts at explanation of causal forces shaping similarities and differences. Judaism has paradoxically maintained obligatory daily prayers for rain in Israel during centuries when most Jews lived as urban minorities in the diaspora, before the founding of Israel in 1948. The Tu of Northwest China maintain separate ethnic temples for rainfall rituals not available in the Buddhist temples that all attend. The slave ancestors of Haiti, who incorporated West African rituals into Vodou, nonetheless excluded African rainfall rituals. We attribute this exclusion to slavery itself; slaves have little interest in performing rituals for the fertility of the fields of their masters. At the end of the paper, we identify the causal factors that propelled each systems into a climate-management trajectory different from that of the others. We conclude by identifying a common causal factor that exerts a power over religion in general and that has specifically influenced the climate responses of all three religious systems. [ABSTRACT FROM AUTHOR]

This paper will begin by exploring the underlying scriptural and theological foundations for a Christian response to the ecological crisis with particular focus on the writings of cultural historian, Father Thomas Berry, CP. It will then describe the first worship space in Canada that attempts to embody the emergent "Eco-theology" to invoke both the transcendental and imminent presence of the divine by reconsidering every design decision from first principles. As articulated in its architecture, the traditional elements of Roman Catholic sacred space have been re-imagined and given unique expression to emphasize that when we gather for Christian worship, we do so within the greater context of creation. St. Gabriel's Passionist Parish church therefore represents a distinctly new typology for Christian Worship that contributes towards an understanding of early scriptural teachings which emphasized the sacredness of all creation and not just the sacredness of humankind. The new building as sacred space presents a "Gestalt whole", and like the medieval cathedrals of Europe, becomes itself a form of Catechetical pedagogy, engaging the senses, demanding reflection, and inviting transformation. [ABSTRACT FROM AUTHOR]

A spiritual awakening is necessary to address the global ecological crisis and to bring about an environmental revolution. The aim of this paper is to bring together various passages from Thich Nhat Hanh's works that refer to a collective consciousness and environmental revolution, in order to gain some insight into what the view of contemporary Buddhism might have been on the idea of Buddhist environmentalism. This paper is divided into three main areas: the concept of interbeing, the view on the interdependent nature of individual and collective consciousness, and the various interdependent elements influencing the transformation of consciousness that could bring about an environmental revolution in ecology. In using the concept of interbeing coined by Thich Nhat Hanh, I argue that this understanding of the interconnected relationship of everything in the world will enhance the awareness of a global environmental movement for a better future, which is possible. [ABSTRACT FROM AUTHOR]

This paper identifies and responds to the four main objections raised against Buddhist environmentalism. It argues that none of these objections is insurmountable and that, in fact, Buddhists have developed numerous concepts, arguments, and practices which could prove useful for dealing with the most pressing environmental problems we have created. Buddhism is sometimes described by its critics as too detached from worldly concerns to respond to the environmental crisis but the successes of Engaged Buddhism demonstrate otherwise. Although halting climate change will require inter-governmental co-operation and immediate action, we should not underestimate the necessity of grassroots movements for achieving lasting change in our attitudes and behaviours. If meditation can awaken us to the fact of ecological inter-connectedness and to the ultimate drivers of climate change (e.g., greediness and a misplaced sense of entitlement) it can also help us reconnect with nature and expand our circle of moral concern to include plants, animals, and the wider environment. [ABSTRACT FROM AUTHOR]

In the Philippines, popular belief has it that the image of the Virgen de Caysasay was fished out of the Pansipit River in 1603. Since then, many miraculous healing events, mostly involving water, have been credited to it. The prevalence of water highlights the vulnerability of physical bodies against the onslaught of environmental destruction that comes with climate change. In the Climate Links Report on Climate Change Vulnerability (2017), it was shown that the Philippines' agricultural and water resources are already strained due to multiple factors, including susceptibility to extreme weather conditions. Using the example of the Virgen de Caysasay, this paper examines Catholic engagement with climate change, specifically the pastoral letters of the Catholic Bishop Conference of the Philippines (CBCP) pertaining to climate change and the various responses of the faithful vis-a-vis the extreme vulnerability of the different bodies of water in the Caysasay region. I argue that, in the case of the Virgen de Caysasay, the vulnerabilities of the community—of the bodies of water and of sacred spaces by virtue of them being assigned as such due to religious practices—reveal the dissonance between what the local Catholic Church imparts and communicates through its CBCP pastoral letters on the environment to the faithful community and the realities on the ground. [ABSTRACT FROM AUTHOR]

Multifaith spaces typically imply sites where people of diverse faith traditions gather to participate in shared activities or practices, such as multifaith prayer rooms, multifaith art exhibitions, or multifaith festivals. Yet, there is a lack of literature that discusses online multifaith spaces. This paper focuses on the website of an Australian multifaith organisation, the Australian Religious Response to Climate Change (ARRCC), which we argue is a third space of digital activism. We begin by outlining the main aims of the multifaith movement and how it responds to global risks. We then review religion and geography literature on space, politics and poetics, and on material religion and embodiment. Next, we discuss third spaces and digital activism, and then present a thematic and aesthetic analysis on the ARRCC website drawing on these theories. We conclude with a summary of our main findings, arguing that mastery of the online realm through digital third spaces and activism, combined with a willingness to partake in "real-world", embodied activism, can assist multifaith networks and social networks more generally to develop Netpeace and counter the risks of climate change collaboratively. [ABSTRACT FROM AUTHOR]

This paper examines the theme of relational theology in the Blade Runner science fiction franchise by exploring the symbolism of eyes and sight in the films. Using the work of ecofeminist theologian Sallie McFague, we explore the contrast between the arrogant, detached eye of surveillance (what we call the "gods' eye view") which interprets the other-than-human world as instrumental object, and the possibility of the loving eye of awareness and attention (the "God's eye view") which views the other-than-human world as an equal subject with intrinsic value. How the films wrestle with what is "real" and how the other-than-human is regarded has implications for our present time as we face enormous upheavals due to climate disruption and migration and the accompanying justice issues therein. We make the case that the films are extended metaphors that provide a window on our own dystopian present which present us with choices as to how we will see the world and respond to the ecological and humanitarian crises already upon us. [ABSTRACT FROM AUTHOR]

This paper analyzes the theoretical and pragmatic implications for international relations and world politics of the new holistic approach to climate change articulated by Pope Francis in the Encyclical Laudato Si', particularly through the notion of "integral ecology". It is not my intention to offer an exegesis of the Papal document. I will rather try to illustrate and discuss its planetary hermeneutics. I emphasize that the Encyclical's perspective is not exclusively normative, and that, within the dynamic interplay between social structure and human agency, it can also be considered as a call to action. In this context, I suggest that both International Relations Theory and global politics have much to learn from the fundamental claims of contemporary religions in relation to climate disruption. In particular, Pope Francis' document, far from being just a new chapter in the unfolding process of the "greening" of religions, raises the issue of the sustainability of the present world system. Therefore, I contend that the perspective of the Encyclical calls for a radical transformation of international relations, since it emphasizes the deep implications of environmental issues on the entire spectrum of security, development, economic and ethical challenges of contemporary world politics. Against this backdrop, my objective is to connect the main tenets of the Encyclical to the environmental turn in International Relations Theory and to the new epistemological challenges related to the paradigm shift induced by the new planetary condition of the Anthropocene and the relevant questions arising for a justice encompassing the humanity-earth system. The Encyclical seems to suggest that practicing sustainable international relations means exiting the logic of power or hegemony, while simultaneously operationalizing the concept of care. [ABSTRACT FROM AUTHOR]