A Greener Faith: Religious Environmentalism and Our Planet's by Roger S. Gottlieb

By Roger S. Gottlieb

In a time of darkening environmental customers, scary non secular fundamentalism, and moribund liberalism, the notable and traditionally exceptional upward thrust of spiritual environmentalism is a profound resource of wish. Theologians are getting better nature-honoring parts of conventional religions and forging daring new theologies connecting devotion to God and religious fact with love for God's construction and take care of the Earth. and spiritual humans during the global are remodeling the that means in their faiths within the face of the environmental main issue. The successes and value ofreligious environmentalism are happen in statements by means of leaders of just about the entire world's religions, in new and "green" prayers and rituals, and in subtle 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 turn into a robust element of the realm environmental stream.

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Extra info for A Greener Faith: Religious Environmentalism and Our Planet's Future

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The cloud people? The tree people? The winged and finned people? Are they not also integral to the love of the Creator? —Matthew Fox, “How the Environment Can Assist Us to Deconstruct and Reconstruct Theology and Religion,” Friends of Creation Spirituality I don’t think God is going to ask us how he created the earth, but he will ask us what we did with what he created. —Reverend Rich Cizik, vice president of the National Association of Evangelicals, New York Times, March 10, 2005 Like the rise of natural science or the terrors of the Holocaust, the environmental crisis requires a profound shift in religion’s understanding of human existence.

Native Americans overhunted many large mammal species to extinction. And even a biblical prophet criticized those “who join house to house, / who add field to field, / until there is room for no one but you” (Isa. 6 What is new, however, is the unprecedented scope of the crisis. For example, no previous society could take part in the greatest mass species extinction in 70 million years. Yet, even as the environmental crisis demands that we think in new terms, we will also have to draw on some of the theological, ethical, and political resources of the past.

39 In this perspective, common distinctions between sentient and nonsentient, human and nonhuman, rational and instinctive are questioned and ultimately dismissed. The very mental habit of dwelling on them is a product of the ego-based mind of desire and attachments, the mind that, Buddhism always insists, is very far from wisdom or real happiness. These Buddhist images may seem strange at first, yet they reflect a kind of interpenetration of the human and the natural that can be found in other religious traditions as well.

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