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Shalom and the Character of Earthkeeping Steven C Hope College Digital Commons @ Hope College Faculty Presentations 2008 Shalom and the Character of Earthkeeping Steven C. Bouma-Prediger Hope College, [email protected] Follow this and additional works at: http://digitalcommons.hope.edu/faculty_presentations Part of the Religion Commons Recommended Citation Repository citation: Bouma-Prediger, Steven C., "Shalom and the Character of Earthkeeping" (2008). Faculty Presentations. Paper 56. http://digitalcommons.hope.edu/faculty_presentations/56 January 1, 2008. This is brought to you for free and open access by Digital Commons @ Hope College. It has been accepted for inclusion in Faculty Presentations by an authorized administrator of Digital Commons @ Hope College. For more information, please contact [email protected]. THE MARYVILLE SYMPOSIUM: Founded by leaders of the Presbyterian/ Reformed tradition, Maryville College is related to the Presbyterian Church USA in Conversations on Faith a voluntary covenant. In an atmosphere of freedom and sensitivity, Maryville College & the Liberal Arts bears witness to God’s revelation in Jesus Christ who challenges all human beings to search for truth, to work for justice, to develop wisdom, and to become loving persons. Con- tinuing in this vital faith, the College believes that it must listen attentively and humbly to all human voices so that it may hear the Discerning a Moral call of God no matter how God may speak. Environmental Ethic — from the College’s Statement of Purpose Volume 2 2008 Maryville College 502 E. Lamar Alexander Parkway Maryville, Tennessee 37804 maryvillecollege.edu/symposium THE MARYVILLE SYMPOSIUM Conversations on Faith & the Liberal Arts The Proceedings Discerning a Moral Environmental Ethic Volume 2 2008 Maryville College, Tennessee Table of Contents Opening Remarks: The Maryville Symposium Ronald A. Wells ...................................................................... 1 Caring for Nature: From Respect to Reverence Holmes Rolston, III ................................................................ 5 Response to Rolston Drew Crain..................................................................... 27 D. Brian Austin.............................................................. 33 Shalom and the Character of Earthkeeping Steven Bouma-Prediger........................................................ 39 Response to Bouma-Prediger Errol G. Rohr................................................................. 61 Ben Cash........................................................................ 69 Catholic Social Teaching and Environmental Justice: Faithful Stewards of God’s Creation Cecilia Calvo......................................................................... 73 Creation and Evangelical Churches Rusty Pritchard..................................................................... 85 Response to Calvo and Pritchard Margaret Parks Cowan ................................................. 95 The Greening of Warren Wilson College: The Little College that Could John P. Casey ..................................................................... 103 The Greening of a Curriculum Mark O’Gorman ................................................................. 119 Love, Respect, and Reverence and the Environment Thomas D. Kennedy............................................................ 131 Symposium Opening Remarks Ronald A. Wells Director, The Maryville Symposium As we begin this second annual Maryville Symposium, a fair question to ask is: why should a small liberal arts college host a scholarly meeting, “Discerning a Moral Environmental Ethic,” under the heading of “Conversations on Faith and the Liberal Arts?” The short answer is this: it springs from the twin pillars of Maryville College’s identity and aspiration, that is, a liberal arts consciousness formed in a church-related context. On the one hand we join with many other liberal arts colleges in supporting the ideal of the free and untrammeled pursuit of truth in all academic disciplines. We are unafraid of where ideas might lead us. At the same time, the church-relatedness of the college invites the perspectives of faith-based inquiry. Even as we are unafraid of where ideas lead, we are unembarrassed that faith is part of the mix in the education and the scholarship to which this community of learning aspires. We are not unaware of the tensions and contradictions that this conjunction might leave us with. But, we choose to embrace those tensions, and not give up just because it is hard. We are aware that in North American higher education, a majority of liberal arts colleges, despite the religious roots of most of them, have elected to distances themselves from their religious heritages. They say that to strive for academic quality must mean keeping religious viewpoints marginalized, in what one scholar has called “the God box,” i.e., the religion department and the chaplain’s office, and/or in the realm of private belief. We are also aware that a minority of liberal arts 1 colleges takes the opposite tack, that is, they believe that faith- based ideas must lead the discussion, and, in some cases, be the essential filter through which all academic work must be done. For them, “God” is not in the box but on the throne of the college. Maryville College and this Symposium take a determinedly moderate approach in this regard. We embrace the tensions involved, and acknowledge that the seeming paradoxes are hard to resolve, if they can ever be resolved. By my count, there are about eighty colleges in North America committed to this moderate approach. It is President Gibson’s hope that we might join with them in this on-going discourse, and that our Maryville Symposium might play a modest part in it. This year our “big idea” is “Discerning a Moral Environmental Ethic.” The thinking behind organizing this conference is this: scholars and activists have, in recent years, given us a full catalogue of “inconvenient truths.” We need not repeat them here. Yet, even now there are religious and political leaders who have doubts about – or even reject – the findings of the International Panel on Climate Control. On the other hand, there are those who, while fully committed to environmental stewardship, are nevertheless doubtful about human agency in accomplishing gains for the common good. What we hope to do this weekend is to look with care at overarching ideas and at local realities in our colleges; and at cutting edge philosophical theology as well as the contributions of specific religions expressions. While we value all the contributors to this conference we are particularly gratified that the keynote address will be given by Holmes Rolston, III, a person widely-known as the parent of environmental ethics as an academic discipline. So, “Faith and the Liberal Arts.” For me, the operative words are “Conversations on….” This weekend, and in future Symposia, we hope to continue this way of going about it: civil conversations between colleagues that are meant to open discourse, not close it, to see what can be learned not what is to be told; to include rather than exclude, and to value new conversation partners. 2 Those making presentations today and tomorrow have agreed to come to share their ideas with you all. Later this fall, I will receive the revised versions of the papers and of the invited comments, as well as the wrap up remarks of Thomas Kennedy. In a few months we will publish The Proceedings, thereby we hope to continue this weekend’s conversations in many other places. 3 Caring for Nature: From Respect to Reverence Holmes Rolston, III Colorado State University How do we rise from the facts of natural history, earth's biodiversity, to what ought to be, human caring for a valuable creation? Notice that the signs posted which forbid trespassing this is-ought boundary are themselves cultural artifacts, deriving from certain theories about ethics, the moral neutrality of nature, or value as human-interest satisfaction. Experienced naturalists are often inclined to ignore signs about where one can and cannot legitimately go. I cannot promise to provide you with a formal logic across the fact/value gap, but I can give you a good story, exciting natural history. There is something awesome about an Earth that begins with zero and runs up toward 5 to 10 million species in several billion years, setbacks notwithstanding. That history, fact of the matter, seems valuable; it commands respect, even reverence. Now we confront another alleged fallacy: the genetic fallacy. One cannot move value judgments back and forth from present to past. One does not dismiss the greatness of Abraham Lincoln as president by discovering that he was born in the backwoods. One does not dismiss a scientific theory by discovering that it originated in idiosyncratic circumstances. One cannot undermine presently encountered value--so this argument goes--by discovering that it had uncertain origins. Can we not remain puzzled about origins while we greatly respect what we now find on Earth? One does not have to go so "deep down" to know the "native range" worth. A husband can respect his wife, and does 5 not need to know what kind of proteins she is made of, much less that she is made of quarks, and that her ancestors evolved over millennia of natural selection. Possibly we can know that value is present without knowing its origins. Still, in historical events, processes such as speciation do not separate so easily from products such as species. Upon finding a goose that lays golden
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