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In: Lived Religion - Conceptual, Empirical and Practical-Theological Approaches


What does art do to me as the space and spirit where I am? Inspired by Marcuse, art for me appears as a place of a manifested utopia where the future and past encounter each other, a place that transfigures the space where I am. The chapter title “with-in” tries to delineate how the one lies in the other, the perceiving/knowing of oneself in the environment and the environment become aware of itself within the human. Reflecting about the Triune Spirit as a liberator of nature, the Spirit appears as a “being-of-the-one-in-or-with-the-other.” What is true for theology might also become true for environmental arts: Not propositional knowing but prepositional knowing is at core. As God appears as the God of the Here and Now within lived spaces of creation also environmental arts emerge as skills to manifest in space how the one exists and lives in, with and for the other and how the one emerges out of the past into the present and future. Artworks might then be regarded as products from human skills to manifest how the one lives within and for the other and how past and future encounter each other. Environmental art rather advocates empathy and respect than commodification and utilitarian usage. Can art, in comparison with technology, assist in placing the artefact at the nexus between the material reproduction of our daily life, our relationship to nature, our social relations and our world view and belief, and serve as a critical and constructive mediator? Can its erotic beauty and its capacity for neo-animating produce a countervailing power that resists and overcomes commodification and alienation?

Open Access
In: Arts, Religion, and the Environment
in Religion Past and Present Online
In: Worldviews: Global Religions, Culture, and Ecology


How is urban space to be developed as a habitable place, and what could religion and theology contribute to it? This article explores the question in three sections. First, urbanization is considered as a religious phenomenon, and examples from Mayan sacred geography, Swedish landscape architecture and the medieval European Hansa city are presented and discussed. Then, the human dimension, and the human capacity 'to make oneself at home', are elaborated clearly in articulating the need for a more plastic critical urban theory. The challenge to public theology in this context is to reflect deeply about how the Spirit is taking place in urban space. The final section investigates the dynamics of the space between oblivion, amnesia and remembrance and its significance for urban transformation. The design of places for remembering the sufferings of the past and the differences between strangers and residents are thereby outlined as a necessary condition for a city where humans can make themselves at home.

In: International Journal of Public Theology


In the context of ecological destruction and the emergence of numerous eco-spiritualities the challenge for Christian theology is to address the question: Where does the Spirit, who liberates nature, take place today? This is addressed in three sections: In a first section pneumatology is revisioned as ecological soteriology while the Spirit is portrayed as a giver and liberator of life. In a second section it is suggested that the doctrine of the Spirit may be reinterpreted in the context of the spatial turn of theology in terms of faith in the Spirit’s inhabitation. The third and concluding section offers an argument for an ecological pneumatology in synergy with animism, an approach which investigates the critical potentials of resisting and overcoming the fetishism of late modern capitalism.

In: Journal of Reformed Theology