Theology, Ecology, and Natural Science

2025 Call for Papers

James Robinson, Iona University (NY)

jxrobinson@iona.edu

Katherine Tarrant, University of Virginia (VA)

klt2sdt@virginia.edu 

In light of the larger theme of CTS 2025, the Theology, Ecology, Natural Science section aims to cultivate three panel conversations that grapple with “the locus of the theological vocation.” Proposals should specify for which of the three panels they would like to be considered. Proposals should be submitted for consideration to the section co-conveners, Jim Robinson and Katherine Tarrant, by December 15, 2024. 

 

1. How does the concrete positionality of ecotheologians, religion and ecology scholars,  ecological ethicists, faith-based activists, or ministers impact their constructive, theoretical work? We invite proposals that consider this question in dialogue with a range of conversations and sources, including but not limited to:

 

·       The “Watershed Discipleship” movement. Papers might work with or build on Watershed Discipleship: Reinhabiting Bioregional Faith and Practice, edited by Ched Myers. 

·       The work of eco-phenomenologists such as David Abram. 

·       The potential generativity and/or limitations of bioregional thinking. 

·       Indigenous insights and the wisdom of Traditional Ecological Knowledge regarding place-based thinking, such as the work of Robin Wall Kimmerer. 

·       Insights from the scientific community, including but not limited to botanists, geographers, etc.

·       Feminist, ecofeminist, and ecowomanist theologies. 

·       Willis Jenkins’ concepts of theocentric pragmatism and pluralist cooperation between “moral worlds,” as articulated in The Future of Ethics.

·       Bioregional ecclesial documents, including but not limited to The Columbia River Watershed: Caring for Creation and the Common Good.

·       Conceptualizations of how faith-based communities might balance rootedness in a particular place with the work of organizing for resistance to broader systems of injustice.

 

2.                  Where is the work of ecotheology / ecotheological education taking place? We invite proposals that consider these questions in dialogue with a range of conversations and sources, including but not limited to:

 

·       Inductive approaches to ecotheological production “from the ground up.”

·       Ecotheology, ethnography, and “lived religion.” 

·       Approaches to ecotheology/ ecotheological education on the periphery of the academy (through parish work, involvement in intentional communities, etc). 

·       The connection between ecotheological production / ecotheological education and activism, advocacy, or “prefigurative politics.”

·       Christian–and specifically Catholic–initiatives and communities, such as Catholic Worker farms, Agape Community, Benincasa Community, Freedom Farm Community, etc. 

·       Elizabeth O’Donnell Gandolfo’s Ecomartyrdom in the Americas: Living and Dying for Our Common Home. 

·       Specific pedagogical strategies, techniques, assignments, etc.

·       Interdisciplinary approaches, and specifically approaches that bridge the gap between the humanities and the hard sciences. 

·       Approaches to ecology as a transdisciplinary field integrating insights from the cultural and natural sciences.

·       The relationship between ecotheology and various forms of technology including generative AI, social media, apps, etc. 

 

3.                  What is the impact of the eco-social crisis – as well as activist efforts to respond to it – on the future of ecotheological production within and beyond the College Theology Society? We invite proposals that consider these questions in dialogue with a range of conversations and sources, including but not limited to:

 

·       Ecotheology, environmental justice, and Palestine.

·       Intersectional environmentalism and ecotheological production.

·       Postcolonial thinking, decolonial thinking, and ecotheological production.  

·       The Land Back movement and ecotheological production. 

·       Novel and critical applications of the framework of “integral ecology” to issues like factory farming, Cop City, pipeline projects, or the ecological devastation wrought by militarism.

·       Direct action and ecotheological production, from nonviolent tactics to the tactics of the “radical flank.”

·       The impact of ecotheological theory on planetary declarations like The Earth Charter and the Parliament of World Religions’ Declaration Towards a Global Ethic.

·       Ecotheology, land, and movements in solidarity with displaced peoples.

·       The complicated ethics of flying across the country to attend academic conferences, with or without carbon offsets.