Ecology, Biblical Theology, and Methodology: Biblical Perspectives on the Environment

Abstract

Historian Lynn White, Jr.'s theory that the current ecological crisis derives from the biblical creation story still has its adherents. There is no single biblical viewpoint on ecology, nor were the biblical writers addressing twentieth-century problems. Yet the great weight of biblical tradition-including the Genesis creation narrative-represents God as caring actively for all living beings, and humanity as having not only dominion over, but also responsibility for the well-being of other creatures. The Bible gives no support to those who would exploit the earth's resources at the cost o f destroying any species of' life.

The Religion-Environment (Climate Change) Connection

“…White (1967White ( , 1205 concluded that, "Especially in its Western form, Christianity is the most anthropocentric religion the world has seen," and that "we shall continue to have a worsening ecologic crisis until we reject the Christian axiom that nature has no reason for existence save to serve man" (Carr, 2010;Hand and Van Liere, 1984;Konisky, 2018). Nevertheless, apart from the criticisms that came from the likes of Hiers (1984); and Nash (1991), who questioned White's theological interpretation of the Genesis creation narrative as well as his historical interpretation of the relationship between religion and science, most of the empirical studies conducted especially from 1984 to date have been to test White's thesis as well as the connection between religion and the environment (Carr, 2010). However, while these studies have been geographically biased (i.e.…”

Ökoteológia a „web of science” által referált tudományos publikációk tükrében

“…Inkább a Föld megtartása a feladata az embernek, és a helyes értelmezés az, hogy az ember feladata és A környezettudományos világnézet ekkor kezdett terjedni és dominánsá válni. A Biblia keveset beszél a környezetről, természetről, de amikor megemlíti akkor is közömbös vagy pedig barátságtalan a természettel és lakóival szemben (Hiers, 1984;Leal, 2004). Annak érdekében, hogy olyan szöveget találjanak, ami pozitív vonatkozásban említi a természetet, egyes teológusok szelektíven olvassák a szöveget, megfigyelhető a vágyvezérelt gondolkodás és történetmesélés is, hogy a nem emberi teremtmények fontosságát hangsúlyozzák.…”

The Church Climate Action: Identifying the Barriers and the Bridges

“…In 1967, Lynn White called out this dominion belief as the major belief responsible for Christians’ disregard and gratuitous exploitation of the environment. Although criticisms came from the likes of Hiers (1984) and Nash (1991), who questioned White’s theological interpretation of the Genesis creation narrative as well as his historical interpretation of the relationship between religion and science, this belief stills emerges in some studies as one of the barriers to pro-environmental concern and action (see Brehm and Eisenhauer, 2006; Hand and Van Liere, 1984; Gladstone, 2014). For instance, in a study among church leaders in Nigeria, Nche (2020b) reported of a Catholic participant who insisted that the dominion mandate is clear about humans’ superiority and control of other creatures of the earth.…”