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Christianity and environmental ethics
Christians and environmental stewardship
Christianity and environmental ethics
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Recommended: Christianity and environmental ethics
The lyrics of Michael Jackson’s Earth Song are sobering. Those who have seen the video of the song probably remember how vividly he passionately sang, “What have we done to the world? Look what we've done.” While understanding the risks involved, human beings seem to care little about the environment. Every day that passes seems to leave the world with more to be concerned with, the ever-increasing pollution, the deforestation, and the threat of nuclear waste. Taking responsibility for the environment is a duty that Christians should commit to. In fact, Christians should lead the world in taking specific actions in the preservation and restoration of the environment.
Some environmentalists have blamed Christianity for the abuse of the environment. The 1967 article by Lynn White suggests that Christianity’s theology of the domination of creation is based on the premise that God created everything that exists for the humankind’s use and should be exploited for that purpose. By this, White alleged that Christians do not feel the obligation to take care of the nature, because it was created to serve them. While it may not be entirely true, many Christians do not object to this accusation. They realize that either their faith has been minimalist in its approach to environmental involvement, or it has completely disregarded environmental issues as irrelevant to the fundamentals of the faith.
The Christian church however has realized, in recent times, its responsibility and stewardship of the earth. Allan Effa agrees, “the Christian community is reexamining some of its theological assumptions and filling in some gaping blind spots in its understanding of the missio Dei” (God’s purpose). Thus with a changing attitude, Christians are...
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Santa Clara University "The Common Good vs Individualism." Santa Clara University - Welcome. http://www.scu.edu/ethics/publications/iie/v5n1/common.html (accessed May 8, 2012).
Radford Ruether, Rosemary, "Ecology and Theology: Ecojustice at the Center of the Church's Mission," Interpretation: A Journal Of Bible & Theology 65, no. 4 (October 2011), 354-363. Academic Search Complete, EBSCOhost (accessed May 7, 2012).
Feuerbach, Ludwig and George Eliote. The Essence of Christianity. New York:Calvin Blanchad, 1855) Google Books, http://books.google.com/books?id=Lsvo-mgtuc0C (accessed May, 7 2012), 361.
Effa, Allan. "The Greening of Mission." International Bulletin Of Missionary Research 32, no. 4 (October 2008): 171. MasterFILE Premier, EBSCOhost (accessed May 7, 2012).
The majority of this piece is dedicated to the author stating his opinion in regards to civilization expanding beyond its sustainable limits. The author makes it clear that he believes that humans have failed the natural environment and are in the process of eliminating all traces of wilderness from the planet. Nash points out facts that strengthen his argument, and quotes famous theologians on their similar views on environmental issues and policies. The combination of these facts and quotes validates the author’s opinion.
In the journal of Environmentalism as Religion, Paul H. Rubin discuss about how environmental is similar to religion. Rubin want everyone to know that the environment and religion are somehow similar in a way, which they both have belief system, creation stories and original sin.
Sallies McFague’s discussion of ecological and neo-classical economics from the Christian perspective is an eye-opening experience because it demonstrates the two possible dynamics of our world’s economy. The neo-classical economic dynamic “sees human beings on the planet as a collection of individuals drawn together to benefit each other by fully exploiting natural resources” while the ecological economic dynamic “sees the planet as a community that survives and prospers only through the interdependence of all its parts, human and nonhuman” (McFague 127). McFague states that the current global economy is neo-classical which is a detrimental system to ...
Be denying the importance of nature God’s creation Christians are participating in a form of blasphemy
Russell, Bertrand. “Why I Am Not a Christian,” in Introduction to Philosophy. 6th edition. Perry, Bratman, and Fischer. Oxford University Press. 2013, pp. 56-59.
This quotation opens your eyes, I know of no one who wants to destroy the earth either. The majority of man kind doesn’t think too much about what is happening to the earth due to their actions. When most of us drive a car or spray deodorant we don’t think of the consequences. It is the responsibility of those who create problems to help fix them and prevent them from happening again. In society today it i...
The teaching of the Bible should shape the church’s views on humanity. However, the teaching of the church should not be oblivious of the naturalist explanations of the important issues concerning Anthropology, because Christianity makes bold truth claims about the origin of humanity. It has to face the counter-claims with a fair consideration of their merits. For example the antiquity of humanity has been taken for granted for many years until only recently with the challenges coming from natural sciences. This forces Christians to re-evaluate their claims in order to reconcile what they have always believed with the new findings in science. In response, Christians have either rejected all anthropological data, or argued for the non-historical nature of the text of the Bible, or tried to reconcile biblical information with the scientific data.
Warren, K. J. (1995). The Power and the Promise of Ecological Feminism. In M. H. MacKinnon & M. McIntyre (Eds.), Readings in Ecology and Feminist Theology (172-195). Kansas City: Sheed and Ward.
An environmentalist is a person worships the environment and cares for nature more than people. Christians and others share the common perception that environmental ethics exist for how human beings should relate to the land, the free market perceptive and the environmental perceptive. Humans share a relationship with all creations of the earth. But as humans, they find themselves as having a role in the created order which is they have a closer relationship with the creator who has charged them with acting responsible within his creation. Even allowing a common complaint of environmental activists is that Stewardship means that the earth was made exclusively because of human beings - that having dominion upper nature is the same as having the power and directly of domination. Christians consequently share a close relationship by means of the whole of aspects of creation, since in relation to the environment, its unbroken humanity, not unbroken nature, that's seen to be the problem. Stewardship in simple terms means to manage someone else’s property. Christians proclaims that everything belong to God, so as Christians, we need to have the attitude that our belongings are his belongings. As stewards, we have the responsibility of being in charge of the earth. We have been placed in charge and are responsible for whatever happens to it, even though it does not belong to us, as we all know it belong to God. In Genesis 2:15, God took man and placed him in the Garden of Eden to work and take care of it.
New Essays in Philosophical Theology, ed. Anthony Flew and Alasdair MacIntyre, London, S.C.M. Press, 1955, p. 152.
Wooding, Lucy. "Christian Humanism: from Renaissance to Reformation." N.p., Sept. 2009. MasterFile Premier. Web. 22 May 2014.
Christian theology states that God created the earth and gave it as a gift to humans to be shared with all other living creatures. This belief is known as the “Creation-centered approach to the natural environment” (Massaro, p.163). This approach emphasizes the value of nature by recognizing humans as being an equal part of God’s creation under which all “species deserve protection” (Massaro, p.163). With such publicly known cases of pollution like the BP oil spill in the Gulf of Mexico or Bethlehem Steel’s pollution of Lake Erie decades ago, it is evident that humans have been using the environment in accordance with the Stewardship or even the Dominion model, both of which place humans above all other creations. According to Massaro, Christian theology also explains that showing “disregard for the air that others breathe and the quality of the water they drink is to sin against God” (Massaro, p.162). This type of disregard destroys humankind’s relationship with all other living organisms.
The most obvious reason that the environment has moral significance is that damage to it affects humans. Supporters of a completely human-centered ethic claim that we should be concerned for the environment only as far as our actions would have a negative effect on other people. Nature has no intrinsic value; it is not good and desirable apart from its interaction with human beings. Destruction and pollution of the environment cannot be wrong unless it results in harm to other humans. This view has its roots in Western tradition, which declares that “human beings are the only morally important members of this world” (Singer p.268).
“Tend well to the earth, for there will be no one to make it right after you.” (Midrash, Talmud). This is understood to mean that God gave a mission to mankind to care for the environment he has created for them. Tikkun Olam - repair the world – is a concept of Judaism that is interpreted as the idea that fixing and perfecting the world is in humanity’s hands, encouraging conservation of the environment. Halacha involves absolute commitment to sustaining and respecting the earth and the environment. The main ways in which followers of Judaism are guided to take part in protecting the planet and its resources are through carefully considering real needs before making a purchase, not causing undue pain to animal life, and saving the lives of future generations. The Torah prohibits the extinction of species and causing unnecessary pain to other living organisms. God has created every creature with a purpose, which humanity may or may not know. Justice for future generations of human life is also an important aspect of the Torah. The Torah gives an obligation to save human life. This can relate to the environmental message that we must care for the earth or future generations will no longer be able to sustain themselves here. The Tzadek concept in the Torah demands that we “create a worldwide economy that is sustainable and that is equitable in the
Anthropocentrism is the school of thought that human beings are the single most significant entity in the universe. As a result, the philosophies of those with this belief reflect the prioritization of human objectives over the well-being of one’s environment. However, this is not to say that anthropocentric views neglect to recognize the importance of preserving the Earth. In fact, it is often in the best interests of humans to make concerted efforts towards sustaining the environment. Even from a purely anthropocentric point of view, there are three main reasons why mankind has a moral duty to protect the natural world.