Extended abstract
This article seeks to demonstrate how the application of the Bible as a methodological resource within practical theology—drawing upon Paul Ballard’s four modes of engagement and the Earth Bible team’s six principles of ecological justice—can become an effective instrument in religious preaching for addressing contemporary environmental crises. To reach a thorough analytical conclusion, the study unfolds the multiple dimensions of this approach and examines its implications at theoretical, practical, social, and spiritual levels.
The Bible has always functioned as a living and dynamic source within the Abrahamic traditions. It not only conveys historical and religious narratives but also serves as a mirror through which humanity can perceive its own condition and engage in dialogue with the divine. Ballard’s four modes-Scripture as source, as worship and spirituality, as wisdom for theological reflection, and as the subject of empirical research-open a pathway for the Bible to move beyond its role as a historical text and become a practical tool for confronting urgent contemporary challenges. Among these challenges, the environmental crisis stands as one of the most pressing, demanding theological responses grounded in sacred texts.
The Earth Bible team has further expanded this horizon by articulating six principles of ecological justice: the intrinsic value of the Earth, the interconnectedness of life, the voice of the Earth, the purpose of the Earth, shared stewardship, and the Earth’s capacity for resistance. These principles reframe biblical interpretation by viewing nature as a living entity endowed with agency. This perspective challenges anthropocentrism and directs theology toward an Earth-centered orientation. Within this framework, religious preaching must not only respond to human spiritual needs but also echo the voice of the Earth, calling communities to shared responsibility for creation.
Preaching thus assumes a pivotal role. It is not merely the transmission of doctrine but a social and spiritual act capable of mobilizing communities. When the preacher, grounded in Scripture, exposes humanity’s sins in exploiting nature, the act of confession is enacted. Confession, long a precursor to repentance in religious tradition, here signifies acknowledgment of human errors in environmental destruction. Repentance, in turn, entails lifestyle transformation, reduced consumption, and acceptance of responsibility toward the Earth. In this way, preaching becomes a vehicle for returning to God through returning to the Earth.
Analytically, this approach yields several significant outcomes. First, the epistemological dimension: applying Scripture through ecological justice principles reshapes our understanding of the sacred text, allowing the Earth’s voice to be heard alongside human narratives. Second, the spiritual dimension: preaching that emphasizes God as gardener and pruner invites communities into a collective spiritual experience of purification and renewal, fostering hope and resilience. Third, the social dimension: sermons that summon communities to ecological responsibility can inspire collective actions such as energy conservation, waste management, support for environmental policies, and participation in social movements. Fourth, the theological dimension: practical theology is liberated from exclusive anthropocentrism and redirected toward an Earth-centered theology, wherein God is recognized as the creator and gardener of all creation, and humanity’s relationship with God is mediated through responsibility for the Earth.
The article also highlights resonances within Islamic thought. The Qur’an repeatedly warns against fasād fī al-ard (corruption on Earth) and emphasizes humanity’s trust (amāna) to safeguard creation. Thus, the Christian use of Scripture in confronting environmental crises can converge with Islamic teachings, opening avenues for interfaith dialogue.
Finally, the study underscores the continuity between past and future. Historical sermons can inspire contemporary responses, reminding communities that confession and repentance are not only returns to God but also lessons drawn from the wisdom of predecessors. This historical consciousness alleviates the sense of isolation in facing today’s crises.
In conclusion, religious preaching that employs Scripture alongside ecological justice principles can become a transformative force. It calls communities to confession, repentance, and social action, bridging faith and practice, God and Earth, past and future. The central claim of the article is that the Bible, as a living and dynamic source, can be harnessed in preaching to confront environmental crises. Such application reshapes our hermeneutics, links faith with ecological responsibility, and envisions God as the supreme gardener who prunes barren branches so that new life may flourish. Humanity, by embracing responsibility, participates in this divine work of renewal. Practical theology in the age of ecological crisis must therefore move toward an Earth-centered theology—one in which Scripture reflects not only the voice of humanity but also the voice of the Earth, preaching becomes both spiritual teaching and social summons, and faith is defined not only as individual devotion but as collective responsibility for creation. This trajectory offers a pathway through ecological crises toward a sustainable and hopeful future.