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Kristen antropocentrism i klimatkrisens epok: Romersk-katolska kyrkans och evangelisk-lutherska Svenska kyrkans syn på människan, djuren och naturen i ljuset av klimatkrisen

Angusson, Agge LU (2024) TLVM56 20241
Centre for Theology and Religious Studies
Studies in Faith and World Views
Abstract
In this thesis I examine the view on nature and the view of man in relation to nature, from the two perspectives of the bishops of the Church of Sweden and the Pope of the Roman Catholic Church. I do this based on Cecilie Rubow's theory of three ecologies. This theory, which is also my method, criticizes Christian anthropocentrism in light of the climate crisis. Rubow argues that western theologians usually end up in one or the other of two camps, regarding their view on natures and animals’ rights, and on humankind’s relationship to nature and animals. Rubow conclude that these theologians either alienate nature and animals since that part of God’s creation is immense, wonderful, mystical and hard to grasp, or alienate nature and animals... (More)
In this thesis I examine the view on nature and the view of man in relation to nature, from the two perspectives of the bishops of the Church of Sweden and the Pope of the Roman Catholic Church. I do this based on Cecilie Rubow's theory of three ecologies. This theory, which is also my method, criticizes Christian anthropocentrism in light of the climate crisis. Rubow argues that western theologians usually end up in one or the other of two camps, regarding their view on natures and animals’ rights, and on humankind’s relationship to nature and animals. Rubow conclude that these theologians either alienate nature and animals since that part of God’s creation is immense, wonderful, mystical and hard to grasp, or alienate nature and animals since they are beneath humans in a hierarchy and meant to be objects for man to use. Rubow is suggesting a third alternative, a third path that theologians should take if they want to contribute to the world’s solution on the climate crisis. This third alternative, Ecology 3, includes a distancing from anthropocentrism. With this theory, I read the bishops’ letter A Bishops’ Letter About the Climate and the popes’ encyclical letter Laudato si’.
My results show that the pope and the bishops, who stand in two different Christian traditions also addresses the climate crisis from two different positions. While the bishops take a clear stance against anthropocentrism in favor of a creation-oriented outlook on life, the pope would rather correct existing anthropocentrism. Reading the two letters from Rubow’s perspective with the three Ecologies, I conclude that the Laudato si’ could be categorized as Ecology 2 while A Bishops’ Letter About the Climate could be categorized as Ecology 3. Further research could explore the perspectives of other Christian traditions. As well as turn to a purely ecological document from the Roman Catholic Church, as Laudato si’ rather is a part of the Church’s social teaching. (Less)
Please use this url to cite or link to this publication:
author
Angusson, Agge LU
supervisor
organization
course
TLVM56 20241
year
type
H1 - Master's Degree (One Year)
subject
keywords
Antropocentrism, Ekocentrism, Medskapelsen, Klimatkrisen, Klimatförändringarna
language
Swedish
id
9175148
date added to LUP
2024-09-23 09:32:05
date last changed
2024-09-23 09:32:05
@misc{9175148,
  abstract     = {{In this thesis I examine the view on nature and the view of man in relation to nature, from the two perspectives of the bishops of the Church of Sweden and the Pope of the Roman Catholic Church. I do this based on Cecilie Rubow's theory of three ecologies. This theory, which is also my method, criticizes Christian anthropocentrism in light of the climate crisis. Rubow argues that western theologians usually end up in one or the other of two camps, regarding their view on natures and animals’ rights, and on humankind’s relationship to nature and animals. Rubow conclude that these theologians either alienate nature and animals since that part of God’s creation is immense, wonderful, mystical and hard to grasp, or alienate nature and animals since they are beneath humans in a hierarchy and meant to be objects for man to use. Rubow is suggesting a third alternative, a third path that theologians should take if they want to contribute to the world’s solution on the climate crisis. This third alternative, Ecology 3, includes a distancing from anthropocentrism. With this theory, I read the bishops’ letter A Bishops’ Letter About the Climate and the popes’ encyclical letter Laudato si’.
My results show that the pope and the bishops, who stand in two different Christian traditions also addresses the climate crisis from two different positions. While the bishops take a clear stance against anthropocentrism in favor of a creation-oriented outlook on life, the pope would rather correct existing anthropocentrism. Reading the two letters from Rubow’s perspective with the three Ecologies, I conclude that the Laudato si’ could be categorized as Ecology 2 while A Bishops’ Letter About the Climate could be categorized as Ecology 3. Further research could explore the perspectives of other Christian traditions. As well as turn to a purely ecological document from the Roman Catholic Church, as Laudato si’ rather is a part of the Church’s social teaching.}},
  author       = {{Angusson, Agge}},
  language     = {{swe}},
  note         = {{Student Paper}},
  title        = {{Kristen antropocentrism i klimatkrisens epok: Romersk-katolska kyrkans och evangelisk-lutherska Svenska kyrkans syn på människan, djuren och naturen i ljuset av klimatkrisen}},
  year         = {{2024}},
}