In Theology and Ecology in Dialogue: The Wisdom of Laudato Si’, author Dermot Lane seeks to bring integral ecology and integral theology into dialogue using the lens of Laudato Si’ as a guide. Lane argues that historically much of the interaction between ecology and Christianity has been within the realm of ethics. Laudato Si’, however, widens the scope to include theology as well as ethics. It is the inclusion of a theological approach that Lane sees as a fruitful enterprise for theological renewal. In this volume, he narrows his focus to six specific theological subjects (anthropology, pneumatology, Christology, eschatology, liturgy, and Eucharist) and, in each chapter, brings one topic into dialogue with ecology.
Each chapter is organized in a similar manner. Lane begins by exploring questions raised through ecology and the specific topic coming into conversation. He then explores aspects of the specific theological topic that might be helpful for fostering an ecological theology. For example, in the area of Christology, Lane argues for a focus on the cosmic Christ. He asserts that attention to Wisdom and Spirit Christologies would enable a shift from the anthropocentric quest for the historical Jesus to a quest for the Christ active in the cosmos. This shift, he believes, would advance links between ecology and Christology. Throughout the volume he highlights prominent theological voices in the particular area of study (Teilhard de Chardin, Elizabeth Johnson, Karl Rahner, etc.), as well as connects the topic to specific sections within Laudato Si’. Helpfully, for each topic, Lane engages with the criticism or skepticism that has been raised by feminist thinkers, the scientific community, and modern sensibilities. Lane addresses the criticism/skepticism not in a dismissive manner, but in a way that utilizes the critique to enrich the dialogue.
Of particular note are the last two chapters of the volume, which can be viewed as two parts of a single conversation. Chapter 6, “Ecology and Liturgy,” focuses on the dialogue between ecology and liturgy. Focusing attention on Genesis 1, the author understands this passage as liturgy, specifically seeing the sabbath as the climax of the narrative. Lane also explores various relational models between humans and nature, including dominion, stewardship, and kinship or community in creation. The following chapter (chapter 7, “Laudato Si’ and the Cosmic Eucharist”) continues the exploration and integrates Laudato Si’ into the conversation. Lane's suggestions in these two chapters are a particularly thought-provoking argument for the importance and necessity of integrating cosmology into liturgical studies, specifically the link between ecology and the Eucharist.
Although not an exhaustive or thorough study of the dialogue between theology and ecology, Lane's book does provide a foundational introduction to the interaction between ecology and the chosen topics. In so doing, he weaves together strands within eco-theology, centering on specific theologians and voices that have been prominent within the movement. This provides a foundation that can propel and guide future, deeper study. Therefore, this volume would be a good resource for introductory courses on eco-theology at the graduate and upper-level undergraduate level.
