The Greening of Faith: God, the Environment, and the Good Life (20Th Anniversary Edition)

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The Greening of Faith: God, the Environment, and the Good Life (20Th Anniversary Edition) University of New Hampshire University of New Hampshire Scholars' Repository University of New Hampshire Press: Open Access Books UNH Publications and Documents 2016 The Greening of Faith: God, the Environment, and the Good Life (20th Anniversary Edition) John E. Carroll University of New Hampshire, [email protected] Paul Brockelman University of New Hampshire Mary Westfall Community Church of Durham, United Church of Christ Follow this and additional works at: https://scholars.unh.edu/unh_press Part of the Environmental Studies Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Carroll, John E.; Brockelman, Paul; and Westfall, Mary, "The Greening of Faith: God, the Environment, and the Good Life (20th Anniversary Edition)" (2016). University of New Hampshire Press: Open Access Books. 1. https://scholars.unh.edu/unh_press/1 This Book is brought to you for free and open access by the UNH Publications and Documents at University of New Hampshire Scholars' Repository. It has been accepted for inclusion in University of New Hampshire Press: Open Access Books by an authorized administrator of University of New Hampshire Scholars' Repository. For more information, please contact [email protected]. The Greening 20th Anniversary Edition of Faith God, the Environment, and the Good Life Edited by John E. Carroll, Paul Brockelman, and Mary Westfall Foreword by Bill McKibben The Greening of Faith THE GREENING OF FAITH God, the Environment, and the Good Life twentieth-anniversary edition Edited by John E. Carroll Paul Brockelman Mary Westfall Foreword by Bill McKibben University of New Hampshire Press Durham, New Hampshire University of New Hampshire Press www.upne.com/unh.html Preface © 2016 University of New Hampshire Text © 1997 University of New Hampshire Foreword © 1997 and 2016 by Bill McKibben All rights reserved For permission to reproduce any of the material in this book, contact Permissions, University Press of New England, One Court Street, Suite 250, Lebanon NH 03766; or visit www.upne.com Paperback IsbN: 978-1-5126-0024-7 Ebook IsbN: 978-1-5126-0025-4 Library of Congress Control Number: 2016939001 The Library of Congress cataloged the previous edition as: The greening of faith : God, the environment, and the good life / edited by John E. Carroll, Paul Brockelman, Mary Westfall ; foreword by Bill McKibben. p. cm. IsbN 0-87451-776-1 (cloth: alk. paper). — IsbN 0-87451-777-x (pbk.: alk. paper) 1. Nature—Religious aspects. 2. Human ecology—Religious aspects. I. Carroll, John E., 1945– . II. Brockelman, Paul T. III. Westfall, Mary, 1960– . bl65.N35G47 1997 291.1'78362—dc20 96-22547 In grateful memory of Paul Brockelman June 30, 1935 – January 8, 2016 2 Scholar, mentor, colleague, friend Whose passion extended from the human heart to the vast cosmos Inspiring countless others to see with new eyes Contents Preface to the Twentieth-Anniversary Edition: A New World Rising ix john e. carroll Foreword xiii bill mckibben Introduction: Getting Our Bearings 1 part i | a call to awaken 1 Some Notes from Belshaz’zar’s Feast 11 timothy c. weiskel 2 With New Eyes: Seeing the Environment as a Spiritual Issue 30 paul brockelman 3 The Wisdom of Reverence for Life 44 steven c. rockefeller part 2 | old paths, new ground 4 Join the Chorus, Recapture the Rhythms 67 rabbi everett gendler 5 A Contemporary Evangelical Perspective 79 calvin b. dewitt 6 The Sacred Whole: An Ecumenical Protestant Approach 105 jay mcdaniel 7 A Catholic Approach 125 albert j. fritsch, s.j. part 3 | in a different voice 8 The Gridlock of Domination: A Buddhist Response to Environmental Suffering 141 STEPHANIE KAZA 9 Seeing the Whole 158 TWOBEARS 10 Composting Our Connections: Toward a Spirituality of Relation 165 CATHERINE KELLER part 4 | broadening the scope 11 On Balance, Replenishment, and an Ecological Ethic That Works 179 JOHN E. CARROLL 12 The Architecture of the Soul: Sacred Process Ecopsychology 190 ALBERT J. LACHANCE 13 The Universe Story: Its Religious Significance 208 THOMAS BERRY 14 A Journey of the Heart 219 MARY WESTFALL Contributors 227 Preface to the Twentieth-Anniversary Edition A New World Rising john e. carroll When I established the first Environmental Studies degree program at a Catholic university in the United States in the very early 1970s at the re- quest of my dean, a Catholic priest who saw this as an opportunity to attract more students to the university, there was little thought of a link between environmentalism and Catholicism. What did ecology have to do with theology? Most people viewed environmental studies as a purely sec- ular subject, a matter for natural and social science, without philosophical or theological base or focus. A few decades later, when ecology and theology did begin to come to- gether, I found myself reflecting on the lack of a Catholic presence in that movement. Christians of many denominations, and non-Christians as well, supported environmentalism, but Catholic presence was sparse and weak. When I would ask movement participants about this, they would respond, “Was not Francis of Assisi Catholic? Were not Teilhard deChar- din, Thomas Merton, Thomas Berry [all three ordained priests] Catholic? Where do you think we non-Catholics get our inspiration? It is from these giants of Catholic teaching and their followers.” And yet, active church- going Catholics were not similarly inspired and were largely absent from the dialogue of the 1980s and 1990s, as well as in the years since. Today, though, change is afoot. As Catholics begin to consider the envi- ronment as a moral and spiritual issue, the institutional Catholic Church is still dragging its feet. Many religious orders—including the Jesuits, Fran- ciscans, monastic orders, and womens’ orders—have embraced the link- ages between theology and ecology, but the mainline institutional Catholic Church, the local parish, other Catholic institutions, and Catholic priests and bishops in general are simply not acculturated in modern times to this kind of focus on God’s Creation. x Preface But a new force has now arrived on the scene: Jorge Mario Bergoglio of Buenos Aires has been elected Pope, the number-one prelate in the Cath- olic Church. And he has chosen for his name and inspiration St. Francis of Assisi, radical environmentalist and ecological thinker par excellence. In fact, I cannot think of a more radical ecological thinker than the man from Assisi—and Pope Francis has chosen to emulate him. Global circumstances related to climate change and, as well, to the peaking of oil production, threaten to demand of us radical change. This man and his prophetic wisdom may lead us through this challenge. He recognizes that environmental destruction, which is essentially an assault on the Creation, is a moral issue. Pope Francis is not the first to say it, but his is a particularly powerful voice. Pope Francis has said that nature reflects the design of God: Even for the protection of creation we must overcome the culture of waste. Creation is the gift that God has given to humanity so it can be protected, cultivated, used for our livelihood, and handed over to future generations. We are called to care for creation, its beauty, and to respect all creatures of God and the environment in which we live. If we fail in this responsibility, if we do not take care of our brothers and sisters and of all creation, destruction will advance. When humanity, instead of being custodian, considers itself to be the master, it becomes creator of ignorance and moves toward destruction. God has placed men and women at the head of creation and has entrusted them with the earth. The design of God the Creator is inscribed in nature.1 As head of the Roman Catholic Church as well as a priest and bishop, Pope Francis, it is assumed, has strong grounding in theology. But few real- ize that Pope Francis is also a trained scientist—an industrial chemist—and therefore also able to see things from a scientific perspective. His under- standing of climate change, species biodiversity, and environmental science in general is likely deeper than most might think. And while most people know he is a Jesuit—in fact, the first Jesuit Pope in history—few realize his typically Jesuit commitment to intense dialogue representing all sides of every issue. (This comes through very clearly in his environmental encyc- lical, Laudato Si’, and raises discomfort among those who see this dialogue as a threat to their interests and those who do not favor the transparency that such a commitment to open debate brings.) An emphasis on debate and transparency is not something we commonly see today in society, as we are surrounded by many people and institutions that do not encourage deep dialogue out of fear of the transparency it yields. Focus light intensely Preface xi on any subject, and your understanding of the subject may well change. Such a major focus is embodied in the first papal encyclical focused on the environment: Pope Francis’s Laudato Si’: On Care for Our Common Home.2 Pope Francis has said that “whatever is fragile, like the environment, is defenseless before the interests of a deified market.”3 Pope Francis’s “big things,” his key concerns, are money (or the market), as an idol of worship, and the connection between climate change (as well as a whole array of environmental problems) and human poverty. His encyclical shows great concern for a false belief in technology as a god, a god that we worship. The release of Pope Francis’s much-discussed encyclical on the environ- ment has reinforced environmental issues as moral and spiritual concerns. Pope Francis has raised the bar substantially, and many around the world will now see climate change, biodiversity, agricultural practice, deforesta- tion, and other environmental questions in the light of moral values and spirituality.
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