Dialog-A Journal of Theology最新文献

This article presents the distinction between Ecology 1, Ecology 2, and Ecology 3 by articulating typical human ways of relating to the more-than-human world. The first ecology views nature as a non-human alterity, perceived as wild and dangerous but also as majestic and potentially enchanted. The second ecology turns to humanly cultivated nature such as agricultural landscapes, gardens, and cities, all using technological interventions. The third ecology acknowledges that humanity is deeply enmeshed or mixed up with the all-encompassing world of creation, including the biosphere and the abiotic realms of nature. It is argued that a distinction between the three ecologies unfolds significant repertoires for contemporary eco-theology and ethics. Examples show how the three ecologies have been operative in theological traditions in ways that address different aspects of the human sense of cosmic connectedness.

This article explores how Lutheran theology can enrich ecological thought in the Anthropocene era. Building on the Lutheran view of the human as both righteous and flawed (simul justus et peccator) and the logic of sola gratia (grace alone), it reframes ecological crisis not as a failure of faith but as a kairotic moment demanding ethical and spiritual rethinking. Instead of portraying humanity as separate or exceptional, the article aligns Lutheran anthropology with posthumanist theorists such as Donna Haraway, N. Katherine Hayles, and Rosi Braidotti, emphasizing humanity's creaturely vulnerability and relational existence. In this context, apocalyptic themes in Lutheran and modern theology are considered not as endings but as openings for ongoing ecological and spiritual renewal. The article proposes an ethic grounded in humility, lament, and vocation, one shaped by grace and attuned to the fragility of the planet. By doing so, Lutheran thought offers resources for articulating hope and responsibility in the face of environmental crisis. Ultimately, this reframing positions Lutheran theology as a guide for creative engagement and ethical response in an era marked by planetary unce and transformation.

This article explores the symbolic and theological significance of the desert in Fuzuli's Leyli and Majnun, examining how Majnun's exile into the wilderness functions as both a space of loss and a stage of transformation. Drawing on Deleuze's geophilosophy, the desert is approached not as an absence but as a productive “smooth space” where desire deterritorializes and new forms of being emerge. This philosophical framework illuminates how the desert in Fuzuli's narrative becomes a site of paradox, where solitude yields communion with nonhuman creatures and barrenness blossoms into renewal. In dialogue with theology, particularly the theology of the cross, the study shows that Majnun's wilderness journey resonates with broader traditions in which divine presence is revealed in weakness, abandonment, and trial. The desert thus appears as a sacred space that holds together suffering and grace, human longing and divine love, and ecological fragility and renewal. By positioning Fuzuli's poem at the intersection of literature, philosophy, and theology, the article argues that the desert motif offers a transreligious and ecotheological lens for rethinking desire, creation, and redemption in the Anthropocene.

The main aim of this article is to explore the intersections of ecological theology, philosophy, and literary narratives in the context of environmental ethics. By examining the interplay of theological doctrines, philosophical frameworks, and the imaginative scope of literary storytelling, this article investigates the shared agency between humans and the natural world in addressing ecological crises. In doing so, this article emphasizes the interdependence of spiritual, ethical, and narrative structures, where the environment is not merely a passive backdrop for human-centered moral inquiries. On the contrary, it is presented as an active participant, a dynamic matrix that informs and transforms ethical thought and practice. At the same time, this article argues that integrating theology, philosophy, and literary narratives disrupts the anthropocentric assumption that human agency alone dictates ethical and ecological frameworks, instead advocating for a relational model where human and nonhuman entities co-shape environmental stewardship.