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The article raises issued related to public theology. Public theology is challenged with the fact the urban cities do not exactly resemble the heavenly city and that city dwellers might find it hard to connect with the formative pedagogy of Israel. A concern in public theology is the use of the terms "global," "local," "catholic," and "universal." One of the objectives of public theology is to transform the city space into sustainable place using input from various community actors.

This article argues for the importance of a theology of 'recycling' as a form of public theology for an urban context. The argument begins by noting some of the difficulties in assessing the urban environment: the quality of some urban ecologies is improving although this goes hand-in-hand with the displacing of nature in wealthier cities. In response a theology of the urban ecology rather than a theology of the urban environment is proposed. This ecological interpretation better explains problems in efforts at urban regeneration and the resistance of urban neighbourhoods to change. The concept of the 'translocal'—a Eucharistic notion—is then introduced as a way of grasping the ecological situatedness of urban living and elaborating on the notion of a recycled city. The article concludes with a recommendation of six principles derived from this theology of 'recycling' that would aid the development of cities as recycled and promote the repeatability of cities. [ABSTRACT FROM AUTHOR]

This article offers a theological response to the postmodern affirmation of hybridity, that is, the `mixing up' of nature and humanity by technology. Drawing on the doctrine of creation, specifically the interpretation of creation as creatio ex nihilo, it argues that Christianity—contrary to either its instinctual aversion to or learned fascination with technology—should accept the reality of hybridity. Furthermore, it is argued that the concept of imago dei can be extended to encompass such hybridity. Refusing Elaine Graham's turn to immanence in her recent work (Graham 2002), the theme of creatio ex nihilo is further explored by reference to transcendence and contingency. The article concludes that transcendence and contingency offer a theological context for the consideration of hybridity. This context is practical: concerned primarily with the distribution of God's goodness through hybridity and hybrid practices, and with human participation in that distribution. [ABSTRACT FROM AUTHOR]

This article argues that Christian theology of nature faces two central questions: (1) when engaging the modem concept of nature, should theology accept the modern concept or seek to undermine it? (2) Given that the reality of nature is various and must include some account of the politics of the concept, how should theology engage with such politics? It is argued that a Christian, trinitarian theology of nature should be developed by, first, 'ecologising' its notion of nature; and, second, by seeking to overcome in dialectical fashion the modem concept of nature in favor of a notion of creatureliness that is both natural and political. [ABSTRACT FROM AUTHOR]

Focuses on the significance of Dietrich Bonhoeffer's theology of modernity for the consideration of nature. Definition of blessing; Sociality of Christ and humanity; Realm of God, humanity and nature.

Focuses on the types and typology of ecotheology. Indication of an increase in the number of dialogue partners for theology; Evaluation of inadequate typologies; Characterization of the four classifications of ecotheology.

‘Ecology: religious or secular?’ addresses the issue of the relation between ecology and the idea of God. ‘Social’ interpretations of ecology seem to fit with traditional Christian models, such as stewardship, for grasping the relation between humanity and nature. ‘Deep’ interpretations of ecology, in which nature is understood to encompass humanity, appear, by contrast, less amenable to assimilation by Christianity. The choice – for so it is often presented – between ‘deep’ and ‘social’ forms of ecology is thus a test case for Christianity. Does the Christian theologian opt for ‘social’ ecology because it best addresses the issue of human embeddedness in nature or because it fits better with prior metaphysical commitments? This article argues that the only way such a dilemma can be addressed theologically is by thinking through at a fundamental level the character of God’s relation to the world. An enquiry in philosophical theology, through the consideration of the concept of divine simplicity, it is argued, suggests that Christianity is not condemned to ‘religious’ readings of ecology. That is, Christianity is not obliged to select evidence based on criteria derived from prior theological commitments (e.g. to the model of stewardship). Instead, beginning in the concept of God enables a truly ‘secular’ enquiry which acknowledges a wide range of evidence of our materiality. Indeed, such a ‘secular’ enquiry can only be established by reference to the idea of God. [ABSTRACT FROM AUTHOR]