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Ecotheology is a form ofconstructive theology that focuses on the interrelationships ofreligion andnature, particularly in thelight of environmental concerns. Ecotheology generally starts from thepremise that a relationship exists between human religious/spiritualworldviews and thedegradation or restoration and preservation of nature. It explores the interaction between ecological values, such assustainability, and the human domination of nature. The movement has produced numerous religious-environmental projects around the world.
The burgeoning awareness of environmental crisis has led to widespread religious reflection on the human relationship with the earth. Such reflection has strong precedents in most religious traditions in the realms ofethics andcosmology, and can be seen as a subset or corollary to the theology of nature.
Ecotheology explores not only the relationship between religion and nature in terms ofdegradation of nature, but also in terms ofecosystem management in general. Specifically, ecotheology seeks not only to identify prominent issues within the relationship between nature and religion, but also to outline potential solutions. Many supporters and contributors of ecotheology argue that science and education are simply not enough to inspire the change necessary in the current environmental crisis.[1]
There is not a clear distinction betweenenvironmental theology and ecotheology, though the term environmental theology might indicate a theology in whichenvironmental ethics is established prior to one's understanding of the meaning of God.
Seyyed Hossein Nasr, a pioneering figure in the field of ecotheology,[2][3] was among the early thinkers "to draw attention to the spiritual dimensions of the environmental crisis" He first presented his insight in a 1965 essay, expanding it in a series of lectures given at theUniversity of Chicago the following year, in May 1966, several months before Lynn White, Jr. gave his famous lecture before theAmerican Academy of Arts and Sciences on December 26, 1966 (published inScience in 1967 as "The Historical Roots of Our Ecologic Crisis").[4][5][6][7] Nasr’s lectures were later published as Man and Nature: The Spiritual Crisis of Modern Man in 1968 in which he argued, in a detailed manner, "for the revival of a sacred view of the universe in order to combat the contemporary environmental crisis".[2]Anna M. Gade states that the "short and often credited" article by Lynn White contained "similar arguments" made by Nasr in his "influential" Rockefeller Series Lectures at theUniversity of Chicago Divinity School, about a year ago.[7]Richard Foltz is also of the view that Nasr's Lectures that "preceded" White's 1967 article presented "similar argument".[8] Foltz argues that "Nasr has made the connection between the West's spiritual and environmental crises since the 1950s" and "actually anticipated White's critique in his own lectures given at the University of Chicago earlier in the same year as White's address".[9][10] Nasr is credited for making "significant methodological and theoretical contributions to the development of eco-theology".[2]
The relationship of theology to the modern ecological crisis, however, became an intense issue of debate in Westernacademia in 1967, following the publication of the article, "The Historical Roots of Our Ecologic Crisis", byLynn White Jr., Professor of History at theUniversity of California at Los Angeles. In this work, White puts forward a theory that the Christian model of human dominion over nature has led to environmental devastation, providing a voice for "The Ecological Complaint".[11][12]
In 1973, theologianJack Rogers published an article in which he surveyed the published studies of approximately twelve theologians which had appeared since White's article. They reflect the search for "an appropriate theological model" which adequately assesses the biblical data regarding the relationship between God, humans, and nature.
Some scholars argue that Christians actually helped bring about the current global environmental crisis by instructing followers that God, and by extension mankind, transcends nature. Much of the development of ecotheology as a theological discourse was in response to this argument, which has been called "The Ecological Complaint". Defendants of this perspective essentially claim thatChristianity promotes the idea of human dominion over nature, treating nature itself as a tool to be used and even exploited for survival and prosperity.[13]
However, Christianity has often been viewed as the source of positive values towards the environment, and there are many voices within theChristian tradition whose vision embraces the well-being of the earth and all creatures. WhileFrancis of Assisi is one of the more obvious influences on Christian ecotheology, there are many theologians and teachers, such asIsaac of Nineveh andSeraphim of Sarov, whose work has profound implications for Christian thinkers. Many of these are less well known in the West because their primary influence has been on theOrthodox Church rather than theRoman Catholic Church.
The significance of indigenous traditions for the development of ecotheology also cannot be overstated. Systems ofTraditional Ecological Knowledge, in combination with modern scientific methods ofecosystem management, are steadily gaining interest as environmental activists realize the importance of locally invested groups.[14]
Christian ecotheology draws on the writings of such authors asJesuitpriest andpaleontologistPierre Teilhard de Chardin, philosopherAlfred North Whitehead, andPassionistpriest andhistorianThomas Berry. It is well represented inProtestantism byJohn B. Cobb, Jr.,Jürgen Moltmann, andMichael Dowd; inecofeminism byfeminist theologiansRosemary Radford Ruether,Catherine Keller, andSallie McFague; in ecowomanism by Melanie Harris andKaren Baker-Fletcher; in liberation theology byLeonardo Boff and Tink Tinker; in Roman Catholicism byJohn F. Haught andPope Francis; and inOrthodoxy by Elizabeth Theokritoff and George Nalunnakkal (currently BishopGeevarghese Mor Coorilose of theJacobite Syrian Christian Church). Besides works on theology per se, interpreters of the ecological significance of scripture, such asEllen Davis,[15] also play an important role.
Creation Spirituality is another important expression of ecotheology that has been developed and popularized byMatthew Fox, a former CatholicDominican friar turnedEpiscopal priest.
Abraham Joshua Heschel andMartin Buber, bothJewish philosophers, have also left their mark onChristian ecotheology, and provide significant inspiration forJewish ecotheology. The most recent and most complete expressions of Jewish ecotheology to date can be found in Rabbi Arthur Ocean Waskow's work on ecotheology in the Hebrew scriptures[16] andRabbi David Mevorach Seidenberg's work onKabbalah and ecology.[17]
Hindu ecotheology includes writers such asVandana Shiva.Seyyed Hossein Nasr, aPerennialist scholar andPersianSufiphilosopher, was one of the earlier Muslim voices calling for a reevaluation of the Western relationship to nature.
Elisabet Sahtouris is anevolutionary biologist andfuturist who promotes a vision she believes will result in thesustainable health and well-being of humanity within the largerliving systems of Earth and the cosmos. She is a lecturer inGaia Theory and a coworker withJames Lovelock andLynn Margulis. Increasingly there are points of reference betweenGaianism,environmentalism and the world's major religions.
Annie Dillard,Pulitzer Prize-winning American author, also combined observations on nature and philosophical explorations in several ecotheological writings, includingPilgrim at Tinker Creek.[18]
Terry Tempest Williams is aMormon writer andconservationist who sensitively and imaginatively explores ecotheology in her very personal writing.
The majority of the content ofIndians of the Americas, by former Bureau of Indian Affairs headJohn Collier, concerns the link between ecological sustainability and religion among Native North and South Americans.
Mark I. Wallace is a self-describedChristian animist; his research argues that when God appears in the Bible as a dove, a snake, or the burning bush, that this is a literal transformation rather than a metaphorical one.
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