By Roger S. Gottlieb
In a time of darkening environmental customers, scary non secular fundamentalism, and moribund liberalism, the striking and traditionally exceptional upward push of spiritual environmentalism is a profound resource of wish. Theologians are improving nature-honoring components of conventional religions and forging daring new theologies connecting devotion to God and religious fact with love for God's production and deal with the Earth. and non secular humans in the course of the global are remodeling the which means in their faiths within the face of the environmental obstacle. The successes and importance ofreligious environmentalism are take place in statements by means of leaders of just about the entire world's religions, in new and "green" prayers and rituals, and in refined criticisms of contemporary society's economic system, politics, and tradition. From the Evangelical Environmental community to the Buddhist leading minister of Mongolia, the nationwide Council of church buildings to tree-planting campaigns in Zimbabwe, non secular environmentalism has develop into a strong element of the area environmental stream.
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Extra info for A Greener Faith: Religious Environmentalism and Our Planet's Future
43 How much exploitation is responsible and how much is excessive? What makes sense and what is just, well, too much? And is this gift like a priceless violin, or like a handy throwaway camera? It is not clear that anything in the idea of stewardship alone will answer such questions, especially when they are pointedly applied to, for a start, suburban sprawl, automobile use, pesticides, genetic engineering, or commercial ﬁshing. And this is not to mention what responsible stewardship means in relation to population, especially now that we have pretty clearly “ﬁlled the earth” already!
Many say the problem is that their faith’s teachings have not been followed widely enough; others want to take marginalized elements of the past and give them new power and presence today. Despite their differences, one thing is constant for virtually all the thinkers represented here: the belief that whatever religion’s past responsibility, it Religion, Nature, Environment m 21 must now marshal all its resources to respond to the crisis. These resources may include neglected parts of tradition, reinterpretation of the familiar, the adaptation of the old to the unprecedented demands of the present, or radical innovation.
God blessed them and said to them, “Be fruitful and increase in number; ﬁll the earth and subdue it. ” (Gen. 1:26–28) Many have said the text clearly provides a license for ecological unconcern by establishing human difference from and dominion over the natural world. Yet, on closer examination, things might not be so simple. 16 Jeremy Cohen, perhaps the leading scholar of the history of how this passage has been taken, admits that “mastery” can sometimes mean domination but cites other interpretations in which ascribing dominion is really only a reference to human uniqueness.