Christian environmentalism's dominant traditions have for too long avoided decolonial thought's critical gaze. introduces readers to the ways environmental issues are shaped by dynamics of racism and colonialism and orients readers to Christian approaches to environmentalism. By recounting the history of environmental justice, Thompson shows how even well-intentioned Christian environmentalism incorporates racist and colonialist assumptions. Challenging Christian environmentalism's colonial roots requires incorporating the insights of decolonial thought toward a more pluralist, pragmatic approach to environmentalism, one that learns from communities struggling against environmental injustice in the face of ecological collapse. focuses on different conceptions of justice and structural sin and offers a constructive cosmic Christology that traces Christ's presence in the concrete relationships that exist among all living things. But for this Christ-centered conception of ecological community to be decolonial, it must focus less on doctrine and ideology, and more on incarnation and embodiment. It must welcome a broad range of knowledge and expression. Environmental theology can be decolonized. Ecological communities can be restored through healing broken relationships and power disparities by equalizing access to ecological power.