This paper focuses on one scientific aspect of eco-theology, which I argue has not yet received sufficient attention either within public discussion or from theologians, namely, that of biodiversity. Given the entanglement between biodiversity loss, climate change, and poverty, understanding the biological context is significant ethically quite irrespective of the presuppositions of different philosophical approaches to eco-theology. After beginning with a more general argument for why it is important for theologians and theological ethicists to engage with and understand different aspects of the relevant science, I will then survey scientific accounts of current biodiversity loss, including arguments for its relevance to social justice questions. I then provide an outline of the first steps towards a theological ethic on biodiversity, drawing on the insights of Pope Francis’ Laudato Si’ and Thomas Aquinas’ understanding of the ecologically relevant virtues of practical wisdom and mercy.

In Laudato Si’, Pope Francis urges not just a renewal of respect for creation but also a metanoia in our attitude to the created world. This article is a response to the Pontiff's challenge, exploring how a distinctively ‘modern’ approach to creation arose in the late nineteenth century which still influences our attitudes today. As those attitudes arose, however, the article argues that Christian thinkers were able to articulate other approaches, which are referred to as ‘doing eco-theology at the foot of the Cross’. The article explores these views and their implications in shaping a Christian response to the present ecological crisis within which we find ourselves. In particular, it concentrates on the interpretations of ‘nature’ in the writings of the German atheist philosopher Friedrich Nietzsche (1844–1900) and his exact English Jesuit contemporary Gerard Manley Hopkins (1844–1889) who were bothworking at the dawn of the ‘modern’ view of ‘nature’ and creation.

Taking its cue from the story of a Cretan peasant who was reluctant to let go of a handful of his native soil in order to enter heaven, this article begins by exploring ideas concerning the afterlife in which this world is contrasted with the world to come. It then proceeds to discuss how Christians historically have frequently understood themselves to be in the world, but not of it; how dualistic tendencies have often pitted the soul against the body, and how such views have had an influence on how we understand the person of Christ, often preventing Christians from fully accepting the implications of the Incarnation. The article examines instances of a lingering docetic streak within Christianity, which lies uncomfortably with its central claim that God became fully human. Notwithstanding the difficulties some Christians may have with the idea of a fully human Jesus, there is also a very rich tradition within Christianity of bodily engagement with the material world, not only sacramentally, but also within many popular religious practices, including pilgrimage and relic veneration. Finally, the revival of interest in sacred natural sites, even in areas where church attendances continue to fall, is investigated.

This paper begins with two preliminary forays, the first into creation theology and its deployment in environmental ethics, and the second sketches some implications for ‘integral ecology’ of reading theological ethics through the lens of human freedom and autonomy. The third and main focus of the paper is an exploration of aspects of the philosophy of technology, thinking in terms of the ‘technocratic paradigm’ and human ‘agency in context’. This analysis points to the potential for reimaging technologies for a sustainable planet and presents two examples: one new, the management of drone technologies and bird habitat; and one old, rethinking city transport though reinterpreting cycling as development at all income levels. This article is also intended as a contribution to the ongoing development of the concept of ‘integral ecology’ and its application: a concept that has now been added to related key principles of the common good in the Catholic social tradition: solidarity, subsidiarity, participation.

In May 2021, at Pentecost, a joint Pastoral letter was issued by the Catholic Bishops Conferences of England and Wales and of Scotland. This letter linked the feast day to the urgent need to care better for creation in the months leading to the G20 summit later in the summer and the COP-26 conference in Glasgow in November of that year. This paper looks at the letter, taking some account of reactions to it, and begins to explore ways in which our theology of the Holy Spirit can inform our theology of care for the created order as a developing part of Catholic Social Teaching. Some ‘footprints’ of the Spirit: First, the witness of patristic theologians encourages us to see rationality pointing to order in creation as a fruit of the Spirit. Second, the picture of unity in diversity formed by the Spirit in the New Testament points to the need for cooperation in our response to the current crisis. The last footprint is urgency: in the scriptures the Spirit's activity is constantly seen as urgent, sometimes in an extreme way. This picture suits the urgency of the current crisis in relation to climate change and biodiversity.

The article constructs the emergence of environmental ethics and eco-theology, referring to ecumenical discussions and influences. It then focuses on the difference between two types of eco-theology: one that may be called eco-centric, the other theo-centric. Following the second model and rooted in Karl Barth's approach to creation theology, the argument is put forward that a dogmatic approach today has to be based on the concept of ‘creatio ex nihilo’. Creation is not a commodity but utterly dependent on God's ongoing creative speech-act. A revision of the doctrine of election focuses on creation in a Trinitarian perspective. Creation is an eschatological and soteriological category that is grounded biblically in the post-exilic hope for a new creation. As a promise, it is a critique of all utopic and dystopic claims in human history. This has two consequences. First, the need to regain a realistic concept of the political that allows for conflicting aims and that challenges the concept of dominion. And second, to regain a realistic approach to ‘nature’ that defines the ethical concern as ‘habitability’. The fundamental challenge is to live in a disenchanted world while waiting for the world to come. This tension is enacted in the Eucharist.

This article discusses and critically evaluates the dispute between Herbert McCabe and his pseudonymous interlocutor G. Egner with respect to the doctrine of transubstantiation. The aim is to treat their views of that doctrine as exemplary of the difference made by what might be called a ‘Grammatical Thomist’ approach to our view of the nature of the sacrament of the Eucharist, of sacraments in general, and of theology's propensity to violate the rules of sense that are constitutive of ordinary language and of philosophical systems alike, in order properly to establish and maintain a believer's relation to God. Particular attention is paid to the way McCabe's account at once taps into unacknowledged aspects of Wittgenstein's vision of what it is to be human and violates what are usually regarded as the enabling conditions of that vision's articulation.

In this discussion, I aim to offer a sympathetic reading of some central themes in Herbert McCabe's 1969 paper ‘Transubstantiation and the Real Presence’. I begin by setting out McCabe's core claims, before introducing an analytical framework that is intended to throw further light on their import and importance.

This paper defends Herbert McCabe OP against anti-realist charges, particularly Francesca Murphy's extended criticisms of McCabe as a ‘Story Thomist’. McCabe stands accused of reading Thomas Aquinas, in part through Wittgenstein, such that concern for method and language displaces concern for God. Rather, McCabe's story is one of God raising up human beings so that their language and activities develop as they grow in divine life. Beginning with his account of religious obedience, I argue that McCabe is a realist sensitive to the journey of finite creatures towards the mystery of God. Developing in divine life is not primarily informational, but is an entering into the mystery of God so as to share in God's own self-knowledge, a knowledge that humans cannot claim to possess on their own terms. McCabe's Wittgensteinian-inflected Thomism embraces the real gift of divine self-knowledge and the ongoing development of human language and activities in receiving this gift.

Herbert McCabe was not an academic, he was a teacher and a preacher. He was a scholar also, but aiming to the truth for its own sake and, subsequently, for his own life improvement. Not in order to be ‘up-to-date’ with the intellectual fashions of the moment or to flatter his peers. Therefore he focused on the classics, most of all on Aquinas. The result of McCabe's peculiar intellectual attitude was the vast amount of original and impressive ideas he conceived and conveyed despite having written little, in terms of the number of texts and the length of them. The right tribute of praise to a thinker is the presentation of his/her ideas, the test of truth, coherence, originality and power they have in explaining the reality in which we live. This is one of the things that strikes a reader of McCabe's writings. While it is hard to name a single original idea of many authors in vogue, and of most of them only one, it is easy to name many ideas from McCabe. This paper focuses on two of them: 1) freedom as based on knowledge; 2) the meaning of life.