2) Despite this cosmological orientation within Christianity, as Roman Catholicism became dominant in Europe, it nonetheless suppressed indigenous nature-based religions and frequently leveled sacred groves and built churches on sacred sites. Our Plundered Planet. This experience of a creative force gives rise to a human desire to enter into transformative processes that link self, society, and cosmos. We further ask what roles spirituality, philosophy, and religion have both in generating and responding to ecological challenges. Tuan, Yi-Fu. The concentration in Religion and Ecology is an interdisciplinary program based in the YDS curriculum and draws on faculty resources in biblical studies, ethics, liturgical studies, pastoral care, spirituality, theology, and world religions and ecology. For some traditions this is a creator deity, for others it is a numinous presence in nature, and for others it is the source of flourishing life. Several key documents contain this call. … However, times have changed. In the last two decades the connections between religion and ecology have been manifest by explosive growth in theological writings, scholarship, institutional commitment, and public action. The resistance to religions becoming global political players for ecological democracy does occur, as it is a challenge to the corporate and/or militarized state. Enlightenment thought in the eighteenth century helped to shift conventional Western cosmology even further from a theological perspective focused on a personal Creator actively involved in creation to a predominantly scientific view of the universe as operating under machine-like principles. http://environment.harvard.edu/religion. In other religious traditions the distinction between humans and nature was not nearly so clear. Once focused on the environmental crisis, the resources of religion have a distinct—and I would argue enormously valuable—role to play in trying to turn things around. REL-2515 Ecology and Religion Add to My Courses. The move to large-scale corporate agriculture in search of greater economic efficiencies runs the risk of destroying the agricultural foundations of fertile topsoil, clean air and water as well as the social ecology of vibrant rural human communities. Unsustainable patterns and quantities of consumption deplete natural resources and contribute to global warming and the accumulation of waste. Mapping the local and mapping the universe, or cosmography, often overlapped in cultures. Tucker, Mary Evelyn, and John Berthrong, eds. Perhaps the problem is not that activist religion is bad for society, but that it diminishes religion.14 When the values of environmentalism are put into practice, after all, they involve complex changes of a nation's legal and industrial infrastructure. J. Baird Callicott and Michael P. Nelson; Athens: University of Georgia Press, 1998), 168. Therefore, in order to reconstruct an individuals view to a more positive and respectful relationship with environment we must teach and act non-violently, unlike the organization Earth First, and apply the principles of bio-regionalism, Green Peace, and deep ecology. Christianity recognizes a tension that exists between humanity’s responsibility to care for God’s creation, and the human tendency to rebel against God. 45, para. If nature has ended, as Bill McKibben suggests, because the impact of human beings is everywhere, then this will surely, and tragically, diminish our sense of the sacred as found in nature.15 We will look to the earth for comfort and find broken beer bottles on mountaintops or seabirds choking on plastic bags; we will find, that is, only https://www.encyclopedia.com/environment/encyclopedias-almanacs-transcripts-and-maps/ecology-and-religion-overview, "Ecology and Religion: An Overview About – Ecology and Religion The “Ecology and Religion in 19th Century Studies” conference emerged from the organizers’ felt need for greater dialogue between scholarship on religion, the environmental humanities, and nineteenth-century studies. Pope Francis ’s May 2015 encyclical, Laudato si', offered a strong confirmation of spiritual ecology and its principles from within the Catholic Church. In helping us maintain this focus, religion can thus enable us to take at least the first step toward collective change. This sensibility has been present in much environmentalism since its origins in the mid-nineteenth century and has evolved into a comprehensive worldview which in many respects is often undeniably spiritual in nature. Hultkrantz revealed how indigenous cultures have a "primary integration" in which religious complexes are ecologically adapted to basic traits of sustenance and technology. We must no longer allow it to be ravaged. For Tuan, the neologism topophilia describes this coupling of sentiment with multiple connections to place evident in human cultures. Indigenous traditions for the most part saw the natural world as “peopled” by beings with whom it was necessary to cultivate mutually respectful relationships. They link humans to the larger matrix of mystery in which life arises, unfolds, and flourishes. ; New York: Routledge, 2004 [orig. Callicot, J. Baird, and Roger Ames. In this context, religions provide a rich resource to mobilize people for political action. Liberating Faith: Religious Values for Justice, Peace, and Ecological Wisdom. Its directors, Mary Evelyn Tucker and John Grim, who were the leaders of the 1996-1998 initiative, have established a major website for research and outreach at fore.yale.edu . The Environmental Dimensions of Islam. Earth and Spirit: The Spiritual Dimension of the Environmental Crisis. While this devotional exuberance inspired many in these traditions, the scholastic thinkers sought to circumscribe this experiential enthusiasm with more rational views of God, humans, and creation. (31.) Chryssavgis, John, ed. These included the challenging experiences of the Great Depression and Dust Bowl, dire predictions regarding growth in human population, glimpses of the limits of production and consumption, and awareness of the loss of species and ecosystems. Judaism and Ecology: Created World and Revealed Word. To accomplish such changes, environmentalists must engage in the political process: making alliances, promoting a partisan point of view, compromising certain principles in order to win on other issues. (16.) Berry understood the central roles of cosmologies in the world's religions as activating community identity, relationship with local bioregions, and communion with the Earth and universe itself. In the last two decades, the connections between religion and ecology have been manifest by explosive growth in theological writings, scholarship, institutional commitment, and public action. Several types of religious diversity can be identified. Subsequent chapters examine the emergence of religious ecology, as views of nature changed in religious traditions and the ecological sciences. Nature in Asian Traditions of Thought: Essays in Environmental Philosophy. The intersection of religion and ecology opens up for further investigation the broad interactions of humans as individuals and as communities with the natural world and the universe at large. Confucianism and Ecology: The Interrelation of Heaven, Earth, and Humans. People are everywhere; yet we are haunted by a deep loneliness for those natural others who have been our companions for biological ages. Though often criticized as being an escape from real life, religion can also be of service in one of the central problems facing the human community: our tendency for avoidance and denial in the face of the looming environmental threat. For anyone interested in Religious Studies. These philosophical developments went beyond, but also complemented, ancient ideas of personification of natural forces in the classical religions of the Mediterranean region. This documents the concern and motivation of professional ecologists to preserve natural landscapes. In addition, the method of retrieval examines ethics and rituals present in the tradition in order to discover how the tradition actualized these teachings in practices. Buy Ecology and Religion : Ecological Spirituality in Cross-Cultural Perspective 95 edition (9780131385122) by David R. Kinsley for up to 90% off at Textbooks.com. ; New York: Anchor, 1997). So if people do not always, or even for the most part, get inspired by religion to act in moral ways, at least they do sometimes. Interpretive reevaluation occurs when a tradition's teachings are evaluated with regard to their relevance to contemporary circumstances. Silent Spring. (22.) Religion and Ecology is a unique contribution to a growing body of work that critically rethinks our ideas of nature to vitalize the possibilities of material and ecological thinking. In what ways can the ideas, teachings, or ethics present in these traditions be adopted by contemporary scholars, theologians, or practitioners who wish to help shape more ecologically sensitive attitudes and sustainable practices. Ultimately, Grim and Tucker argue that the engagement of religious communities is necessary if humanity is to sustain itself and the planet. Barnhill, David and Roger Gottlieb, eds. It surveys concrete social practices of religious environmentalism throughout the world, showing that from the United States and Latin America to south Asia and Africa people of faith now make up a vital presence in the global environmental movement. Urbana, Ill., 1977. (18.) Religions are vehicles for cosmological stories, symbol systems, ritual practices, ethical norms, historical processes, and institutional structures that transmit a view of the human as embedded in a world of meaning and respo… 8. This is evident in the hexaemeron literature of the early Church Fathers describing the six days of creation, as well as in the writings of Philo, Origen, and Augustine. (p. 11) We all, says Buddhism, suffer and deserve release from our pain. Religious leaders and laypersons have spoken out for protection of the environment. Finally, there is an acknowledgment that religions have all too frequently contributed to tensions and conflict among ethnic groups, both historically and at present. As Bron Taylor argues, such activity resonates with an international environmental movement which often has its own spiritual dimension. The Center is working closely with the Yale University’s Forum on Religion and Ecology, which remains at the forefront of those working in the field. These essays describe the resources with which each religion began and the varying contours of their responses. Our program is a nurturing community engaged in revitalizing relationships to our earth and exploring intersections of eco-spirituality, eco-justice, indigenous traditions, and eco-feminism. From overuse of chemical agriculture and the destruction of forests, the loss of topsoil threatens the production of food throughout the developing nations and leads to erosion and desertification everywhere. This conference issued a call for a new biblical interpretation of nature and of human dominion. Yet when environmentalists try to help create the needed changes, they frequently come up against the dominant social structures of industrialized society: profit-oriented corporations and a political elite more interested in preserving power than the environment. A deeper complaint is that the last thing a democratic society needs to help solve its problems is the participation of religion in political life. This often results in new forms of religious expression that can be described as syncretic, the commingling of religions, or hybrid—the fusion of religions into new expressions. Dialogue and interaction between traditions engenders the sedimentation and synthesis of religious traditions into one another. Of the many developments which this birth has occasioned, we can list a few highlights. McFague, Sallie. By the twentieth century, religious traditions in the West had largely relegated cosmology and the understanding of Earth's geological development and biological diversity to the domain of Earth science and life science. Championing Steward's cultural-ecological approach, Hultkrantz stressed study of the impact of environment on religion, both directly through material culture and indirectly through social structures. The Global Forum of Spiritual and Parliamentary Leaders held international meetings in Oxford in 1988, Moscow in 1990, Rio in 1992, and Kyoto in 1993 that had the environment as a major focus. Ecology and Religion is an exhaustive account of the needs for the various organized religions to step forward and take charge of world-wide ecological issues, and also details the work that's been done, along with the various world council meetings to discuss world ecology. Berkeley, Calif., 1994. Yet there are precedents for this in the ways religions have reshaped themselves over time, as is evident in theology and ethics. Besides the dwindling of biodiversity that this entails, human beings face a paradoxical loneliness. Burlington, Vt., 2003. He wrote an essay in Jerusalem in 1940 in which he observed that each nation needed to appeal to national awareness for stewardship of soil and land for future generations. scientists to demand an ecologically responsible social order (see the discussion of these issues in part III). Often, however, this more encouraging metaphysical attitude was unaccompanied by actual care for the natural world—and in any case Eastern religions did not have much of a prophetic tradition with which to galvanize adherents to socially critical responses to injustice to people or nature. Nasr, Seyyed Hossein. ); to the reasonably educated nonacademic Tirosh-Samuelson, Hava, ed. Religion and Ecology Instructor—Paul Waldau, Center for Animals and Public Policy, Tufts University School of Veterinary Medicine, 200 Westboro Road, North Grafton, MA 01536-1895, (508) 887-4671, paul.waldau@tufts.edu Along with the sense of divine order in creation, another biblical and Qurʾanic theme is God's loving care for creation. Theologians from every religious tradition—along with dozens of nondenominational spiritual writers—have confronted religions' attitudes toward nature and complicity in the environmental crisis. Individually, we read the morning paper and skip over the latest environmental disaster story (“30% of world's coral dying from human causes”; “Burning of rainforest consumes 73,000 square miles”; “U.S. Boston, 2003. Genevieve Slomski Of Gods and Pelicans: A Theology of Reverence for Life. The Universe Story: from the Primordial Flaring Forth to the Ecozoic Era—A Celebration of the Unfolding of the Cosmos. While the field of religion and ecology arose in Western academic and philosophical contexts, it cannot be dissociated from the changing ideas and practices of the world's religious and cultural traditions, as well as from pressing environmental concerns, both global and local. Cambridge, Mass., 2003. With the exception of Yale University, the Yale Forum on Religion and Ecology does not support or thereby endorse any organizations listed in this section. David Barnhill's treatment of the spiritual dimension of nature writing and Holmes Rolston's essay on religion and science show the significant ways in which any study of religion and ecology takes us beyond the limits of religion considered in isolation. After many years of studying world religions and cultures, he published late in his career a sequence of books that elaborated this idea: The Dream of the Earth (1988), The Universe Story (with Brian Swimme, 1992), and The Great Work (1999). Construction, maintenance and A number of subdisciplines within ecology have emerged. Kalland, Arne, ed. Historical approaches have refuted older studies in this field that tended to fix a culture's ecological insights as synchronic patterns that never changed. These affinities But in the end it amounts to little more than saying that most people, most of the time, go along with whatever is being done by everyone else and do so with little moral concern beyond their family, neighborhood, or village. For some ten years this group brought together leading theologians, such as Paul Albrecht, John Cobb, Philip Hefner, and Paul Santmire, to explore Christian understandings of appropriate human interactions with the environment. Because of our distinctive spiritual nature we had been given special privileges among all other inhabitants of the earth. Hinduism and Ecology: The Intersection of Earth, Sky, and Water. In the early years of the twenty-first century, the National Council of Churches in the United States organized a campaign calling for attention to global warming and its deleterious consequences for human and biological communities. Thus if religious leaders start to preach a green gospel, condemning human treatment of nature for its effects on the nonhuman as well as the human—it is likely to have more of an effect than statements by, say, a comparable number of college professors. These conferences brought representatives of the world's religions into conversation with one another as well as into dialogue with key scientists, economists, educators, and policymakers in the environmental field. Osborn, Fairfield. For an overview see Roger S. Gottlieb, A Greener Faith: Religious Environmentalism and Our Planet's Future (New York: Oxford University Press, 2006), chap. Berkeley, Calif., 1981. And an academic society focusing on the topic—the Society for the Study of Religion, Nature, and Culture—has been formed. Most contemporary environmental organizations repeatedly stress that their goal is not just to save wilderness, but to protect all of life.26 At its best the religious spirit has a similarly inclusive goal. Several years after the first United Nations Conference on Environment and Development, in Stockholm in 1972, some of the Christian churches began to address the growing environmental and social challenges. Traces on the Rhodian Shore: Nature and Culture in Western Thought from Ancient Times to the End of the Eighteenth Century. Marynoll, N.Y., 1995. This geographical expansion is paralleled by strikingly different cultural expressions of Buddhist thought and practice. The last examples of human communities integrated into nonhuman nature are giving way to devastation of indigenous peoples. Chicago, 2003. Thus religion attuned to the environmental crisis can help us, in Joanna Macy's phrase, “sustain the gaze,”21 that is, to focus on what is actually happening long enough to see what we are doing to ourselves, our planet, and our future. This article first covers religious interaction with ecological phenomena prior to or independently of the rise of modern life science. This awareness of the interdependence of life in religious ecology finds expression in the religious traditions as a sacred reality that is often recognized as a creative manifestation, a pervasive sustaining presence, a vital power in the natural world, or an emptiness (śūnyatā ) leading to the realization of interbeing. Evolution and Ecology: Essays on Social Transformation. (7.) However, the date of retrieval is often important. 3. In fact, it could well be argued that the most effective forms of antidemocratic repression and totalitarianism have been, at least until recently, movements that were explicitly secular. Ethics of Environment and Development: Global Challenge, International Response. Religions link humanity to the rhythms of nature through the use of symbols and rituals that help to establish moral relationships and patterns for social exchange. Students earning an MA in Ecology, Spirituality, and Religion will be at the forefront of an interdisciplinary field that has grown rapidly over the past decade. Indigenous Traditions and Ecology: The Interbeing of Cosmology and Community. New concepts of the divine, holiness, spiritual life, and sin are being forged. Rather, scholars frequently indicate that multiple perspectives are the most helpful in identifying the contributions of the world's religions to environmental problems. However, if religions remain depoliticized, they will have little transformative power. If religions themselves are often oriented to their own forms of escapism, they are also at times deeply immersed in realities which are frightening. (21.) Thus, as Protestantism spread to the Americas it subtly engendered a fear of both new lands and new peoples as manifestations of the wild and chaotic. The extension of ethics to the larger environment was, for Leopold, both an evolutionary possibility and an ecological necessity. reveals how religious authorities, once awakened to environmental issues, are led to progressive, one might even say quite radical, political views: Over the years, Albertans have lived as if the abundant forests, minerals, oil, gas and coal deposits, fertile prairie topsoil and clean air and water extended without limit. Theologians, leaders, clergy, and laypeople have had to ask how their own faiths—so essential in defining their understanding of the cosmos and their guidelines for living within it—have to change to face this new reality. Chapple, Christopher Key, ed. New York, 1978. And this is not even to mention that actively following specifically religious commands to respect God's creation or prevent needless pain to other sentient beings requires a wholesale alteration of current environmental practices. "Ecology." And how must beliefs (and actions) change as we face the environment? Charles Birch, William Eakin, and Jay B. McDaniel; Maryknoll, NY: Orbis, 1990). The Routledge Handbook of Religion and Ecology provides the most comprehensive and authoritative overview of the field. Deep ecology has promoted a biocentric equality and the radical interdependence of species as values needed for protection of species diversity—both biological and cultural. There is much truth in this objection. In Pigs for the Ancestors (1969), Roy Rapport's seminal study of liturgical cycles among the Maring of New Guinea, Rapport suggested that ritual among indigenous peoples functions as a conventional means for maintaining order between social groups and their environments. Chicago, 2001. For example, prior studies have indicated that resource scarcity is both positively (8, 9) and negatively associated with a belief in moralizing high gods. Princeton, N.J., 1998. For example, the Islamic concepts in the Qurʾān regarding tawḥīd (unity of creation), mizan (balance), and amānah (trust or stewardship) reflect values that have been interpreted in relation to the natural world. Matthews, Clifford, Mary Evelyn Tucker, and Philip Hefner, eds. Keywords: God, religion, ecology, science, nature, environmental crisis, sacred, human beings, religious morality. Salvation history became identified with a Western anthropocentric view of salvation focused exclusively on the human existentialist condition apart from the world of nature. After Canberra, the WCC theme for mission in society became "Theology of Life." Philadelphia, 1987. The second half investigates the past two centuries of religious interaction with the development of ecological thought in the Euro-American context, and concludes with a brief survey of the last quarter-century of ecological and environmental science dialogue with world religions. Part II contains essays which explore some of the subject's complex and multifaceted connections and internal tensions. (3.) The authors explore the history of religious traditions and the environment, illustrating how religious teachings and practices both promoted and at times subverted sustainability. Religion and ecology must wade into the political fray. This had taken place in nineteenth-century Europe under the leadership of such scholars as F. Max Müller, who helped translate the Sacred Books of the East, and James Legge, who translated the Chinese Classics. The term invisible religion was introduced by the German sociologist Thomas Luckmann and became widespread following the publica…, Ecological feminism (ecofeminism) emerged in the 1970s predominantly in North America, although the term was coined by Françoise d'Eaubonne in Le Fém…, Since the early 1900s anthropologists have been conducting field research to retrieve, record, classify, and interpret religious beliefs and practice…, Psychology of Religion Yet—many religious thinkers argue—the pursuit of these kinds of political and social power is anathema to the religious goals of creating a community governed by values of love of God, discipleship of Christ, following the Mitzvot, or seeking enlightenment. Barbour, Ian, ed. Many Western thinkers depicted nature as similar to a scriptural book that revealed the mysteries and the mind of the Creator. (15.) Yet, they continue to generate diverse responses by imaging the Earth from the standpoints of different cosmologies. PRINTED FROM OXFORD HANDBOOKS ONLINE (www.oxfordhandbooks.com). Classic texts have been read, and interpreted, anew. (p. 12) This requires that oral-narrative and historical and textual studies uncover the theoretical resources already present within the tradition. Spiritual or religious ecology refers to attitudes, values, and practices regarding nature within the world’s religions and outside of those traditions. Geneva, 1978. There have been powerful religious voices in the fall of communism and the challenge to American imperialism, in the antiglobalization movement and in Various Indo-European and Semitic myths of creation posited a universe of correspondences between material realities, cosmic bodies, and deities that mapped out personal identity, social stability, and cosmic hierarchies. Maryknoll, N.Y., 1997. Given our track record with nuclear wastes and toxic chemicals and our political and economic elites' pronounced tendency to shortsightedness and greed, it seems highly doubtful that we are ready to create new life-forms in a cautious and sensible way. New York, 2002. In Wisdom Sits in Places (1996) Basso investigated disciplinary rituals and meditational practices in which the Apache "drink from places" so as to "work on the mind." They can provide a saving impulse to face life—and our own moral failings—as they actually are. The feminist theologian Sallie McFague has developed some of these ideas further, calling for new images of God as not simply a distant and transcendent father but also as friend and lover. cannot be reduced to dollar value, that self-examination and spiritual practice make the most important kind of sense, and that there is more to human well-being than money, power, and pleasure. As an emerging field, religion and ecology is still defining its scope and limitations. Students of environmental ethics, theology and ecology, world religions, and environmental studies will receive a solid grounding in the burgeoning field of religious ecology. It does so first by raising in a particularly compelling form the problem of evil. As historian Michael P. Nelson observes, it is quite common for people to argue for the preservation of wilderness as a “a site for spiritual, mystical, or religious encounters: places to experience mystery, moral regeneration, spiritual revival, meaning, oneness, unity, wonder, awe, inspiration, or a sense of harmony with the rest of creation—all essential religious experiences.”23, A similar orientation can be found within all aspects of the contemporary environmental movement. We must recognize the Earth's limited capacity to provide for us. Albuquerque, 1996. As a political ecology, social ecology has been ingful way. The psychology of religion consists of the systematic study and interpretation of religion using the methods and theories of c…, religion I agree that there is much to lament in the religious presence in modern society. It suggests that the human community is committing "crimes against creation" and notes that: "Problems of such magnitude, and solutions demanding so broad a perspective must be recognized from the outset as having a religious as well as a scientific dimension." Obviously, any serious religious commitment includes an ethical one, and the simple fact is that in a technologically and politically globalized world, ethics requires politics. A second key document, "World Scientists' Warning to Humanity," was produced by the Union of Concerned Scientists in 1992 and was signed by more than 2,000 scientists, including more than 200 Nobel laureates. ), Spiritual Challenge, Spiritual Opportunity. New York, 2000. The Romantic movement of nineteenth-century Europe, in reaction to the rational, objectifying emphases of the Enlightenment, brought a resurgence of the understanding of nature as vital, dynamic, and, for some, revelatory of the mind of God. If God is, as some say, everywhere, then she must be found in the toxic-waste dumps, the clear-cut forests, and your aunt dying of breast cancer as easily as in a majestic mountain peak or a meadow filled with wildflowers. One response can be characterized as a feeling of liberation similar to an ancient, classical Greek view of freedom from the constraints of the human condition that had been bound by the natural world. It is the premise of many scholars of religion and ecology that the religions offer intellectual energy, symbolic power, moral persuasion, institutional structures, and a commitment to social and economic justice that may contribute to the transformation of attitudes, values and practices for a sustainable future. 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Christianity: Reclaiming the Revolution social, and religion have both in generating and responding ecological... Death of nature in Asian traditions of thought: essays in environmental philosophy concepts. Namely a deep loneliness for those interested in how religious beliefs and ecology the. Mediterranean Basin to the larger community of the many ways that religious traditions, and humans, MD Rowman! Used to indicate the empirical and experimental study of religion thus emerged in piedmont... ( Princeton: Princeton University Press, 1998 ): New essays on sacred.. Medicines vanish, ecosystems are destabilized, Water supplies threatened, and John Grim, eds led to Australian... A region, a spiritual Problem, affecting both the natural world land due to the larger was! 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