Environmental Theology

From Wikipedia, the free encyclopedia
Jump to: navigation, search

Environmental theology pertains to "The study of God’s relationship to the environment" (Jacobus, 2004).

Background[edit]

"The disclosure of Gods relationship to the world is essential to an environmental theology"

— (Johnson, 1994; Rust, 1971).

Lynn White, Jr. must be associated with any scholarly writings on environmental theology because his work in the 1960s precipitated a renewed interest in the field on a massive scale. “The Historical Roots of our Ecological Crisis” (White, 1967) is the most common citation in a literature review on the subject.

Writings in environmental theology normally cover two veins of thought. One sector being a belief system and the other sector being a behavior system. It is commonly found that documents closely associated with environmental theology do not directly define the term (Jacobus, 2001). A distinction should be made; theology is a belief system and ethics is a behavior system.

Basic environmental theology[edit]

Archival literature in the environmental theology field supports three basic views (deoview) of God’s physical relationship with the environment. One, the Creator-God exists externally to the physical world (Timm, 1994). The second is God exists internally in the environment (McFague, 1993, Tobias, 1994). The third basic view stipulates God does not exist (Berry, 1994; Callicott, 1994; Swimme, 1994; Wei-ming, 1994). Three variations of these basic types can be identified in literature. The first is the person of God can be distinctly separate from the environment and also exist internally in the environment (White, 1994). A second variation purports that God and nature exist as separate deities (Griffin, 1994). The third variation denies God as a cognitive entity and views the environment as Creator/deity. The subtle difference between the external to environment God and internal to the environment God is the external Creator-God interfaces with the environment as a distinct entity, while the internal deoview makes no distinction between the person of God and the environment.

From the environmental perspective the corresponding worldviews would be (1) the environment is created, (2) the environment is divine and (3) the environment is emergent. Three environmental theologies emerge, (1) God exists eternally and the environment is God’s creation, (2) the environment is God (Nelson, 1990) and (3) God does not exist and the environment emerged from physical conditions (Fraley, 2000).

See also[edit]


References[edit]

  • Berry, T. (1994). Ecological geography. In M. E. Tucker & J. A. Grim (Eds.), Worldviews and ecology (pp. 228-237). Maryknoll, NY: Orbis Books.
  • Callicott, J. B. (1994). Toward a global environmental ethic. In M. E. Tucker & J. A. Grim (Eds.), Worldviews and ecology (pp. 30-40). Maryknoll, NY: Orbis Books.
  • Fraley, L. E. (2000). General behaviorology. Morgantown, WV: NextPrint
  • Griffin, D. R. (1994) Whitehead’s deeply ecological worldview. In M. E. Tucker & J. A. Grim (Eds.), Worldviews and ecology (pp. 190-206). Maryknoll, NY: Orbis Books.
  • Jacobus, R. J. (2001). Defining environmental theology: Content analysis of associated literature. Master’s thesis. West Virginia University, Morgantown. [On-line]. http:kitkat.wvu.edu:8080/files/1885.1.Jacobus_R_Theisis.pdf.
  • Jacobus, R. J. (2004). Understanding environmental theology: A summary for environmental educators. The Journal of Environmental Education, 35(3) 35-42.
  • McFague, S. (1993).The body of god. Minneapolis, MN: Fortress Press
  • Nelson, R. H. (1990). Unoriginal sin. Policy Review, 53, 52-60
  • Swimme, B. (1994). Cosmogenesis. In M. E. Tucker & J. A. Grim (Eds.), Worldviews and ecology (pp. 238-242). Maryknoll, NY: Orbis Books.
  • Timm, R. E. (1994). The ecological fallout of Islamic creation theology. In M. E. Tucker & J. A. Grim (Eds.), Worldviews and ecology (pp. 83-95). Maryknoll, NY: Orbis Books.
  • Tobias, M. (1994). Jainism and ecology. In M. E. Tucker & J. A. Grim (Eds.), Worldviews and ecology (pp. 138-149). Maryknoll, NY: Orbis Books.
  • Wei-ming. T. (1994). Beyond the enlightenment mentality. In M. E. Tucker & J. A. Grim (Eds.), Worldviews and ecology (pp. 19-29). Maryknoll, NY: Orbis Books.
  • White, L., Jr. (1967). The historical roots of our ecological crisis. Science, 155, 1203-1207
  • White, R.A. (1994). A Baha’i perspective on an ecologically sustainable society. In M. E. Tucker & J. A. Grim (Eds.), Worldviews and ecology (pp. 96-112). Maryknoll, NY: Orbis Books.