Ecoteologia cristã decolonial.

Abstract

In the current landscape of biblical interpretation in the contemporary world, there is a growing trend in interpretations that move in very specific directions and continue to deepen what is understood as coloniality after the deconstruction of the official colonial system. An entrenchment of utilitarian and consumerist structures seeks support in theologies to legitimize themselves before the Christian public and, for the most part, have found ways, through this legitimation, to continue exploiting human and non-human bodies in Creation. Given this, it is necessary to understand what is being sown by these theologies with a view to what will be reaped in the future. Thus, it is essential to identify which seeds need to be planted, as prefaces, to build a Decolonial Christian Ecotheology, starting from the territories and the voices of subalternized peoples. These peoples were, during colonization, and continue to be reviled and discredited today by a colonial theology. In this sense, Decolonial Christian Ecotheology presents itself as an alternative for interpreting this time, offering another way of being and existing in the world. As a younger sister of Liberation Theology, this work proposes another way of doing theology, presented as a transversal position to the mode of interpreting the Creator's revelation and, from the perspective of subalternized peoples, to propose a decolonial way of being and existing in the world. To this end, in the first moment, the present work conceptualizes the most crucial terms for this understanding, grounded in decoloniality, not as a way to undo the knowledge of the Global North, but rather to, by emphasizing the knowledge produced in the Global South, decenter it, populating the knowledge-producing intellectual center with the greatest possible diversity of voices. In the second moment, observing all Creation as the objective of God's salvific plan, Decolonial Christian Ecotheology seeks harmonious coexistence in this Creation based on the theological orientation of faith, thus constituting a new way of doing theology. In this way, the text starts from the ground where the feet of those expropriated from their own way of being and existing in the world tread, to propose another perspective regarding harmony in Creation and in constant relationship with the Creator, so that possible paths for the implementation of this practice can be pointed out. The third moment presents an argumentation that, taking into consideration interreligious dialogue, allows spirituality in Christianity to write a new proposal for a journey, thus identifying a path for learning without necessarily appealing to proselytism or even placing itself in a position of religious syncretism. Finally, what this work proposes is that the autonomy of non-white spiritualities be read with the legitimacy inherent to them, without Eurocentric Christianity or colonial theology being a parameter to tutor them as a prism, a referential that validates them. There is a need for a listening posture on the part of those who have always spoken and little listened, so that a theology with its feet on the ground can be built. That is, a Decolonial Christian Ecotheology.