Forum on Religion and Ecology

Christianity and Ecology Bibliography

Bibliography and annotations by:

Peter W. Bakken, Au Sable Institute of Environmental Studies,
David C. McDuffie, University of North Carolina at Greensboro,
and the Forum on Religion and Ecology

Abbate, Michael. Gardening Eden: How Creation Care Will Change Your Faith, Your Life, and
Our World. Colorado Springs: Waterbrook Press, 2009.

This book presents a call for a spiritual perspective on environmentalism, specifically

within the Evangelical Christian context of “Creation Care.” The author, a landscape
architect, presents Creation Care in a very accessible style. He discusses the ideals and
spiritual principles of Creation Care, while also offering practical suggestions for
manifesting those principles in everyday life.

Achtemeier, Elizabeth. Nature, God and Pulpit. Grand Rapids, Mich.: Eerdmans, 1992.

Responding to the neglect of the subject in recent preaching, Achtemeier provides a

comprehensive interpretation of the biblical witness on God’s relationship with nature
in order to furnish preachers with content for sermons on the subject. A conservative
professor of Old Testament and homiletics, she both insists on the theological
importance and value of creation and warns against worshipping the creature rather
than the creator. She also presents biblical teachings on: creation and its purpose, the
place of human beings in creation, contingency and providence, the corruption of
creation, and the redemption of creation. Environmental concerns and issues in the
relationship between science and religion are alluded to throughout. Sample sermons
and meditations on nature are included as are pointers for using this material in
sermons on other topics.

Adams, Carol J., ed. Ecofeminism and the Sacred. New York: Continuum, 1993.

Essays by women from diverse religious and cultural perspectives, including several
by African Americans, on the positive connections between ecology, feminism, and
spirituality. In the first part of the book, ecofeminists assess Christianity (Rosemary
Radford Ruether, Delores S. Williams, Catherine Keller, Sallie McFague), Judaism
(Judith Plaskow), Buddhism (Stephanie Kaza), and Hinduism (Lina Gupta). The
second part of the book generally assesses the contributions and problematics of
ecofeminist spiritualities (Karen Warren) especially with respect to specific issues
such as ritual (L. Teal Willoughby), images of nature (Ellen Cronan Rose), the use of
American Indian and Shamanist traditions (Andy Smith, Gloria Feman Orenstein),
and race (Shamara Shantu Riley). The final part of the book addresses specific issues
 of ecofeminist praxis such as cross-cultural sharing (Carol Lee Sanchez), technology
(Jane Caputi), the city (Rebecca Johnson), the body (Charlene Spretnak), abortion
rights (Bylle Avery and Mary E. Hunt), animals (Carol J. Adams and Marjorie
Procter-Smith), and education (Zoe Weil).

Albanese, Catherine L. Nature Religion in America: From the Algonkian Indians to the New
Age. Chicago, Ill.: University of Chicago Press, 1990.

Albanese considers how the identification of nature generated different moral

responses in America and examines specific perspectives (e.g., Native North
Americans, Anglo-American Puritans) on nature over time (e.g., revolutionary era
to the nineteenth century) in order to reveal how these perspectives permeated
various cultural contexts (e.g., political philosophy, ideology of manifest destiny,
natural law, etc.). Albanese also examines the Transcendental tradition and its
connection to American conservation and wilderness preservation movements.
Addressing the presence of ideas of nature in more contemporary contexts,
Albanese also examines the natural health and healing industries (e.g., mesmerism,
Swedenborgianism, Christian physiology, homeopathy, chiropractic), as well as
nature religion’s relationship to a pluralistic America (e.g., Native American
syncretism, feminism, the celebration of the Goddess, etc.).

American Teilhard Association. Teilhard Studies. American Teilhard Association, 1978-

Present. http://teilharddechardin.org/index.php/teilhard-studies

Anderson, Bernhard W. From Creation to New Creation: Old Testament Perspectives.

Minneapolis, Minn.: Fortress, 1994.

Anderson was one of the few biblical scholars who gave sustained attention to the
theology of creation during the recent period of its relative neglect. Several of these
essays, mostly from the 1970s and 1980s (with some revisions of earlier articles),
relate various biblical texts and themes to ecological concerns. For example,
Anderson’s interpretation of the “primeval history” of Genesis 1–9 (creation through
the Noachic flood) is that, though the human-nature relationship is inescapably
marred by violence and tragedy, humanity is to serve responsibly as managers of the
household of creation—a notion that is grounded in God’s universal and ecological
covenant with nature and all living things—a notion that is also reflected in God’s
benevolent rule. While the main lines of Anderson’s interpretations are now quite
familiar, his readings are accessible, informative, and insightful.

Anderson, Bernhard W., ed. Creation in the Old Testament. Philadelphia, Pa.: Fortress, 1984.

A collection of texts by Old Testament scholars on the biblical doctrine of creation,

ranging from classic treatments by Hermann Gunkel and Gerhard von Rad, to
reappraisals by Claus Westermann and H. H. Schmid regarding the significance of
creation for ancient Israelite thought, to explorations of the contemporary relevance
of creation for human liberation and ecology. Anderson’s introduction argues that
 biblical texts on creation must be read with attention to their mythopoetic form and
literary function and he delineates the different dimensions of Israel’s creation faith as
relating to national identity, order, dependence, origination, and redemption. A
bibliography of biblical and theological works on creation is also included.

Anglemeyer, Mary, Eleanor R. Seagraves, and Catherine C. LeMaistre, compilers. A Search

for Environmental Ethics: An Initial Bibliography. Washington, D.C.: Smithsonian Institution
Press, 1980.

A useful annotated bibliography of more than 400 items covering a diverse range of
post-WWII English-language literature on environmental attitudes and ethics. Popular
as well as scholarly books and articles are included, among them are many dealing
with Christianity, the Church, and Christian theology. An appendix lists other
bibliographies, directories, and indices. Also included are subject and proper name
indices.

Antal, Jim. Climate Church, Climate World: How People of Faith Must Work for Change.
Lanham, MD: Rowman and Littlefield, 2018.

Climate Church, Climate World argues that climate change is the greatest moral
challenge humanity has ever faced. Hunger, refugees, poverty, inequality, deadly viruses,
war—climate change multiplies all forms of global social injustice. Environmental leader
Reverend Jim Antal presents a compelling case that it’s time for the church to meet this
moral challenge, just as the church addressed previous moral challenges. Antal calls for
the church to embrace a new vocation so that future generations might live in harmony
with God’s creation. After describing how we have created the dangers our planet now
faces, Antal urges the church to embrace a new vocation, one focused on collective
salvation and an expanded understanding of the Golden Rule (Golden Rule 2.0). He
suggests ways people of faith can reorient what they prize through new approaches to
worship, preaching, witnessing and other spiritual practices that honor creation and
cultivate hope.

Arendse, Roger A. “The Historical Jesus, Eschatology, and Hope for the Earth?” Scriptura 66
(1998): 245-268.

Attfield, Robin. “Christian Attitudes to Nature.” Journal of the History of Ideas 44, no. 3
(1983): 369–86.

Attfield reviews and responds to criticisms of historic Christian environmental

attitudes made by Lynn White, Jr., William Coleman, and John Passmore. Attfield
questions their arguments that a “despotic” and anthropocentric approach to the
environment has been typical of historic Christianity. While acknowledging the
complexity and diversity of past Christian views, he presents evidence from the
Bible through the patristic, medieval, and early modern periods indicating that a
more benign regard for nature and a belief in humankind’s stewardship
responsibilities were much more common than Christianity’s environmental critics
 have allowed.

--------. “Western Traditions and Environmental Ethics.” In Environmental Philosophy: A

Collection of Readings, eds. Robert Elliott and Arran Gare, 201–30. University Park,
Pa.: Pennsylvania State University Press, 1983.

Against critics of Western religious and ethical traditions, Attfield claims that these
traditions offer essential resources for an ethic that outlines our treatment of
nonhuman nature. He critiques, on historical as well as philosophical grounds, the
representations of historic Christian attitudes toward animals and the environment
offered by Peter Singer, John Passmore, and Val and Richard Routley. Attfield argues
that the sort of environmental ethic the Routleys propose—one that recognizes the
intrinsic value of nonhuman nature—can be credible only because belief in the
intrinsic value of nonhuman nature is a long-standing theme in Western culture.

Austin, Richard Cartwright. Reclaiming America: Restoring Nature to Culture. Environmental

Theology. Vol. 4. Abingdon, Va.: Creekside Press, 1990.

Austin employs language of the American political tradition in order to advocate

policies for environmental liberation that are appropriate to both the biblical tradition
and contemporary circumstances. Part one draws on Thomas Jefferson’s ideas
regarding the right to “the pursuit of happiness” and the role of independent farmers in
a free society in order to present the emotional and moral requirements for satisfying
human work. Part two presents a moral vision for a new agriculture that can meet
human needs while also protecting the environment. Part three proposes that we should
incorporate the rights of human access to nature and the rights of nature itself into the
Constitution and offers a strategy for land reform. Part four suggests four ways—
including nature within its worship, mission, service, and spiritual life—the Church can
participate in the effort to redeem the Earth.

--------. Hope for the Land: Nature in the Bible. Environmental Theology. Vol. 3. Atlanta,
Ga.: John Knox Press, 1988.

Austin presents a reading of the Bible in terms of “biblical ecology”—a moral

perspective on the relationships among and between God, humanity, and the Earth.
He examines, in turn, several themes including: 1) liberation of oppressed people and
lands, 2) God’s creativity and the human vocation to nurture the world’s abundance,
3) a sabbath ecology of covenantal relationships of rights and duties among all living
things and the land, 4) stories of “the fall,” expressing the breaking of these
relationships, and 5) ecological visions of hope for their restoration. Austin’s survey
includes not only the usual texts—creation narratives, Israel’s history in the land, and
eschatological visions—but also the stories of David and Solomon and the ministry of
Jesus. An appendix of cross-referenced themes such as ecology, moral beauty, and
sexual anxiety between this and the other volumes in the series is also included.

--------. Beauty of the Lord: Awakening the Senses. Environmental Theology. Vol. 2. Atlanta,
Ga.: John Knox Press, 1988.

Utilizing both intellectual reflection and personal narrative, Austin seeks to help
Christians recover a sensuous experience of God and nature through the concept of
beauty. This and other concepts are borrowed from Jonathan Edwards but developed
in terms of ecology and modern psychotherapy (particularly the theories of Wilhelm
Reich and Erik H. Erikson), rather than a Platonic metaphysic. Austin argues that faith
derives from the experience of beauty in God and is strengthened by the awakening of
one’s senses to beauty in nature. He suggests that such awakened experience can lead
to a more creative and integrated personal identity, to the active enjoyment and
protection of the Earth, and to an acceptance of death as part of the good creation. In
order to achieve this ideal, however, one must first overcome personal projections and
religious and social values that have shaped modern attitudes toward nature and bodily
awareness.

--------. Baptized into Wilderness: A Christian Perspective on John Muir. Environmental

Theology. Vol. 1. Atlanta, Ga.: John Knox Press, 1987.

Austin draws a portrait of John Muir (1838–1914) as one whose religious

consciousness fused wilderness experiences with scriptural images and then argues
that by listening to Muir, American Christians can recover a sense of their relation
with nature that fits the gospel. According to Austin, Muir found God in nature (e.g.,
nature was Christ for Muir). Muir combined a physical engagement, a sensuous
openness, and spiritual discernment in his encounters with wilderness, finding
intrinsic value in all creatures and viewing nature’s “destructive” processes as part of
God’s creative work. He was an evangelist urging urban inhabitants to overcome their
alienation from nature and a prophetic advocate of wilderness preservation.
Recognizing the limits to preservationism, Austin also tries to think with Muir about
the possibilities for productive, interactive relationships between culture and nature.

Babie, Paul. "Private Property, The Environment and Christianity." Pacifica 15(October 2002):
307-323.

This article argues that “orthodox” rights-based theories of private property are in
large part to blame for contemporary ecological ills. The author explores the
concept of David Lametti’s “deon-telos” of private property. From this perspective,
the duty of private property is to serve society, and the author adds, the
environment. The author then draws from Breuilly and Palmer’s Christianity and
Ecology volume to articulate what some of those “duties” might be from a
Christian, environmental perspective.

Bae, Tae Jin. "The Ecological Crisis Brought About by the Modernization Process in South
Korea, and the PROK's Theological Perception of it, Missiological Coping with it, and New
Ways of Mission." D.Min. diss., San Francisco Theological Seminary, 2000.

This dissertation focuses on the problems of environmental degradation, due to the

 process of modernization, in South Korea and how one Korean denomination, The
Presbyterian Church in the Republic of Korea, has responded both theologically and
practically to these environmental problems.

Baer, Richard A., Jr. “Land Misuse: A Theological Concern.” Christian Century 83, no. 41
(12 October 1966): 1239–41.

Baer criticizes the Church’s failure to respond to the crisis of land abuse (deforestation
in particular), and lays out the theological imperative for engaging the issue. He cites
biblical texts affirming nature’s value for human beings and its intrinsic value for God,
and states that both the worship of and the spoliation of nature are dehumanizing and
incompatible with belief in creation. Baer argues that the Church’s efforts are needed
to overcome public apathy and to confront social power structures with an ethic of
land use.

Bahnson, Fred. Soil and Sacrament: A Spiritual Memoir of Food and Faith. New York: Simon
and Schuster, 2013.

Soil and Sacrament tells the story of how Bahnson and people of faith all over America
are re-rooting themselves in the land, reconnecting with their food and each other, and
praying with their very lives the prayer of the early Christian monks: “We beg you, make
us truly alive.” Through his journeys to four different faith communities—Catholic,
Protestant, Pentecostal, and Jewish—Bahnson explores the con-nections between
spiritual nourishment and the way we feed our bodies with the sensitivity, personal
knowledge, and insight shared by Wendell Berry and Bill McKibben. Soil and Sacrament
is a book about communion in its deepest sense—an inspiring and joyful meditation on
what grows above the earth, beneath it, and inside each one of us.

Bailey, Liberty Hyde. The Holy Earth. New York: C. Scribner’s Sons, 1915.

In this book, originally published in 1915 and reprinted several times, Bailey
celebrates the beauty and abundance of the Earth as a divine gift. He argues that
humans are part of the Earth and are participants in the ongoing creative plan of
evolution, and therefore have a moral and spiritual relationship to the Earth. Humans
have a responsibility to care for the Earth as a common heritage and habitation and to
protect its beauty and fertility for generations to come, but they often disregard and
abuse it. A professor of horticulture, Bailey gives particular attention to agriculture,
discussing the role of the farmer and criticizing the use of income and production as
measures of success. He stresses social values of just distribution of the land and its
fruits, democracy, co-operative individualism, and the character-forming power of
nature. He also argues that the Earth needs to be cared for as the home of all life, not
just human life.

Baker-Fletcher, Karen. Sisters of Dust, Sisters of Spirit: Womanist Wordings on God

and Creation. Minneapolis, Minn.: Fortress, 1998.
 Baker-Fletcher writes from the heart as a black feminist Christian who values the
natural world and is concerned with issues of environmental justice. Humans are both
earthy and spiritual creatures and God as Spirit is immanent in them and in all
creation. Jesus Christ, as the embodiment of the Spirit in Creation, fully represents our
human connectedness to creation. Baker-Fletcher asserts that our survival requires
realistic visions of a new order within which all people, together with the rest of
creation, can flourish in freedom. Although black theologians have not written
extensively on ecology, Baker-Fletcher affirms that women of color have a deep
appreciation for creation due to their historical connections with the land. Her essays
reflect on both her own experiences with nature and the black community’s struggles
with issues such as racism and environmental injustice.

Bakken, Peter W., Joan Gibb Engel, and J. Ronald Engel. Ecology, Justice, and Christian
Faith: A Critical Guide to the Literature. Bibliographies and Indexes in Religious Studies, no.
36. Westport, Conn.: Greenwood Press, 1995.

An annotated bibliography of more than 500 titles published between 1961 and 1993
that deal with the intersection of issues of ecological integrity and social justice,
viewed in relation to Christian faith. An introductory essay critically surveys the
emergence of the Christian “eco-justice” literature and analyzes the concept of eco-
justice. Entries are organized into categories by perspective or issue and author, title,
and subject indices are also provided.

Ball, Ian, Margaret Goodall, Clare Palmer, and John Reader, eds. The Earth Beneath: A
Critical Guide to Green Theology. London: SPCK, 1992.

Papers from a 1990 conference in Cuddeson, England, by contributors who hold that
the environmental challenge cannot be “domesticated” by taking the “safe” approach
of reinterpreting existing Christian language but rather requires that Christians
completely re-think traditional attitudes toward the natural world. Part one examines
the underlying character of the environmental issue as involving human identity
(Robin Grove-White, Margaret Goodall and John Reader). Part two critiques the
limitations of some of the attempts to reformulate the Christian tradition: stewardship
(Clare Palmer), Teilhard de Chardin (Ian Carter), Matthew Fox (Margaret Goodall
and John Reader), and recent efforts in England (Ian Ball). Part three provides
examples of ways to engage in the search for new answers through open discussion
(Margaret Goodall and John Reader), pilgrimages (Ian Ball), community drama
(Richard Beaumond), and artistic creativity (Lindsay Brown).

Ball, James G. “Evangelical Protestants, the Ecological Crisis and Public Theology.” Ph.D. diss.,
Drew University, 1997.

Ball, the Executive Director of the Evangelical Environmental Network—the evangelical

participant in the National Religious Partnership for the Environment (NRPE) along with
Reform Jewish, Roman Catholic, and Mainline (NCC) streams—reviews Evangelical
 Protestant literature from 1970 through 1995 as it relates to the ecological crisis. He
proposes that a public theology to enable Evangelicals’ constructive involvement in
environmental policy-making needs to be grounded in an understanding of Christ’s
relationship to the larger cosmos (Colossians 1:15-20). As such, Ball argues that changes
in individual consumption are insufficient in light of systemic environmental degradation.

Barad, Judith A. Aquinas on the Nature and Treatment of Animals. San Francisco, Calif.:
International Scholars Publications, 1995.

By demonstrating how Thomas Aquinas, the thirteenth century medieval theologian, did
not think one could adequately study human nature apart from the world of nature and
animal life, Barad argues that Thomas incorporated proto-evolutionary concepts into
many of his teachings. In her engagement with Thomas’ ontological and epistemological
writings, Barad additionally points out how Thomas’ ethics do not take his own
suggestions of the continuity between human and animal nature into account. Barad thus
examines the internal inconsistencies of Thomas’ treatment of animals and posits a
number of suggestions for how these various writings might be reconciled.

Barbour, Ian G. Religion and Science: Historical and Contemporary Issues. San Francisco,
Calif.: HarperSanFrancisco, 1997. Rev. and expanded ed. Religion in an Age of Science, 2
vols (San Francisco, Calif.: Harper and Row, 1990–1991).

A comprehensive, balanced overview of the relationship between religion and scientific

methods and theories and the theological and philosophical questions they raise. Part
one surveys the history of the relationship from the Middle Ages to the nineteenth
century. Part two develops a typology of ways of relating science and religion and
compares the methods and structure of science and religion. Part three covers the
theological implications of theories in physics, astronomy, and evolution. Part four
comprises philosophical and theological reflections on human nature and destiny,
process thought, and the relationship between God and nature. Barbour argues for a
“critical realist” view of the use and limitations of all models in science and religion
and advocates a theology of nature that draws on both religious and scientific sources
that critically employ process thought.

--------. Ethics in an Age of Technology. San Francisco, Calif.: HarperSanFrancisco, 1993.

This text examines the technological challenge to religious ethics, stressing the values
of justice, participation, and sustainability while also affirming the possibility of the
democratic control of technology. Barbour first lays out his ethical framework by
reviewing contrasting images of technology (liberator, threat, and instrument of
power) and the individual, social, and ecological values supported by science,
philosophy, and religion. He then applies this framework to global ethical issues
raised by three critical technologies (e.g., agriculture, energy, and computers) and the
future of technology in general by focusing on global environmental damage, genetic
engineering, and developments in weaponry. He concludes by examining the ways
 that technology can be socially controlled and redirected by citizen participation,
appropriate technology, sustainable consumption, and changing social values.

Barbour, Ian G., ed. Earth Might Be Fair: Reflections on Ethics, Religion, and Ecology.
Englewood Cliffs, N.J.: Prentice-Hall, 1972.

Essays on the philosophy of science, theology of nature, and the ethics of technology,
collectively aimed at articulating an ecological theology and an ecological ethic.
Contents include: “Explanation in Science and Theology” (Frederick Ferr ), “Science
and God’s Action in Nature” (John J. Compton), “Changing Concepts of Nature”
(Daniel D. Williams), “Tao Now: An Ecological Testament” (Houston Smith), “The
Uniqueness of the Earth” (William G. Pollard), “The Whole Earth is the Lord’s:
Toward a Holistic Ethic” (Harold K. Schilling), “Science and Ethical Decision, Some
New Issues” (Roger L. Shinn), “Attitudes Toward Nature and Technology” (Ian
Barbour). Themes include: scientific and religious understandings of nature; the
dynamism and interdependence of nature; human unity with nature; and the social
context of ecological problems (e.g., pollution, over-consumption, technology, and
population).

Barker, Margaret. Creation: A Biblical Vision for the Environment. London, England: T&T
Clark, 2010.

In this book Barker sets out an argument for the bible’s vision of creation as a theory that
encompasses all of lived reality: politics, economics, social cohesion, justice, the integrity
and security of the earth, etc. It is Barker’s contention that ancient concepts of the biblical
world, from both the Hebrew Bible and New Testament contexts, are remarkably relevant
to our present ecological situation. The scope of her project is a sophisticated outline of
what the early Christian Church surmised of their role as humans within the creation
through their contextual understanding of Temple Theology, which Barker sets beside a
number of striking parallels in current environmental discourse.

Barkey, Michael, ed. Environmental Stewardship in the Judeo-Christian Tradition: Jewish,

Catholic and Protestant Wisdom on the Environment. Washington, DC: Interfaith Council
for Environmental Stewardship, 2000.

This edited book offers Jewish, Catholic and Protestant perspectives on

environmental stewardship, providing a biblical view of how religion and the
environment should cohabit. The authors argue that environmentalism, properly
understood, has always been part of the Jewish and Christian worldviews. A copy of
the Cornwall Declaration on Environmental Stewardship produced on February 1,
2000, is also contained in this book.

Barnes, Michael, ed. An Ecology of the Spirit: Religious Reflection and Environmental
Consciousness. Lanham, Md.: University Press of America and the College Theology
Society, 1994.
 This collection of essays presented at the Annual Meeting of the College Theology
Society (1990) is grouped in seven sections: The Influence of Christianity (Essay on
Henry David Thoreau, Matthew Fox, and Augustine [H. Paul Santmire]; “cosmic
homelessness” [John F. Haught]); Ecofeminism and Creation-Centered Spirituality
[Rosemary Radford Ruether and Matthew Fox, responses by Jay McDaniel and J.
Patout Burns]; Moments in the Christian Tradition (Luke [D. Hamm]; Early
Christianity [Maureen A. Tilley]; Eckhart [Jonas Barciauskas]); Spirituality and
Ecological Awareness (“psychospirituality” [Eugene Bianchi]; Schillebeeckx
[Dorothy A. Jacko]); Ethics and Ecological Visions (imagination [James A.
Donahue]; the common good [William French]); Ecological Awareness in Eastern
Religion (Buddhism [William Grosnick], Jainism and Hinduism [Christopher Key
Chapple]); Symbols, Myths, and Metaphors (Anne Morrow Lindbergh [Fred
McLeod] and the world as God’s body [Sally Kenel]).

Barnett, Tanya. Greening Congregations Handbook: Stories, Ideas, and Resources for
Cultivating Creation Awareness and Care in Your Congregation. Seattle, WA: Earth Ministry,
2002.

This is a “how to” manual for greening all aspects of congregational life
(worship, study, buildings, etc.) It has helpful bibliographies, resources, and
introductory texts on various issues in “eco-theology.”

Barth, Karl. “The Work of Creation.” In The Doctrine of Creation, trans. J. W. Edwards, O.
Bussey, and Harold Knight, vol. 3, book 1 of Church Dogmatics, eds. G. W. Bromiley and
T. F. Torrance. Edinburgh: T. and T. Clark, 1958.

Barth is not often regarded as a helpful resource for ecological theology due to the
radically anthropocentric character of his theology of nature, but he is enormously
important for understanding a contemporary Protestant theology of creation. Barth’s
theology is rooted in the affirmation that God, from eternity, elected human beings for
fellowship with himself in Jesus Christ. Creation is the space in which this relationship
can be actualized in time; as such, creation is a work of grace and of a piece with
redemption but all other creatures have meaning only in relationship to human beings.
The third “volume” of Church Dogmatics on the doctrine of creation has four parts, of
which this is the first. Here Barth asserts that faith in God the Creator, based on God’s
revelation in Jesus Christ, makes it possible to affirm the reality, meaningfulness, and
goodness of created existence. Expounding Genesis 1 and 2, he relates Creation to
God’s covenant with humanity, and discusses the essentially communal nature of
human beings.

Bartholomew I Ecumenical Patriarch of Constantinople. On Earth as in Heaven: Ecological

Vision and Initiatives of Ecumenical Patriarch Bartholomew (Orthodox Christianity and
Contemporary Thought). New York: Fordham University Press, 2011.
 On Earth as in Heaven demonstrates just why His All Holiness has been dubbed the
“Green Patriarch.” This third and final volume of the spiritual leader’s selected writings
showcases his statements on environmental degradation, global warming, and climate
change. It contains numerous speeches and interviews in various circumstances,
including ecological symposia, academic seminars, and regional and international events,
over the first twenty years of his ministry. This volume also encompasses a selection of
pastoral letters and exhortations―ecclesiastical, ecumenical, and academic―by His
All Holiness for occasions such as Easter and Christmas, honorary doctorates, and
academic awards.

--------. Cosmic Grace, Humble Prayer: The Ecological Vision of the Green Patriarch
Bartholomew I. Grand Rapids, MI: Eerdmans Publishing Company, 2003.

This book, edited by the theologian John Chryssavgis, contains selections from
Bartholomew I Ecumenical Patriarch of Constantinople (sometimes referred as “the green
Patriarch”). This collection includes encyclical letters, addresses, statements, writings,
interviews, and other comments that the Patriarch has made regarding the intersection of
ecological and religious issues. The selections are arranged chronologically and
thematically. The book also contains a thorough introductory essay that provides an
overview of the ecological vision of Patriarch Bartholomew and the Orthodox Church.

Bartlett, Woody. Living By Surprise: A Christian Response to the Ecological Crisis. New
York, NY: Paulist Press, 2003.

The author posits a new Christ-centered cosmology founded upon four Dynamics--
Being, Belonging, Becoming, and Surprise--to bring the earth into harmony. Being,
Bartlett proffers, is essence. Belonging is the Being's place among other Beings.
Becoming is the intent of both Being and Belonging. Surprise is the unexpected
unfolding of the intent. The book draws upon the principles of Pierre Teilhard de
Chardin, Thomas Berry, and discussions of the beginnings of the universe,
including the big-bang theory, theories of evolution, relativity, quantum mechanics,
punctuated equilibria, the great extinctions, and the origins of humanity.

Basney, Lionel. An Earth-Careful Way of Life: Christian Stewardship and the

Environmental Crisis. Downers Grove, IL: InterVarsity Press, 1994.

In this poetic book, the author moves beyond showing what we have lost to what
could be recovered, both in farms and in cities, through a delicate kind of care-
fullness. Here he calls us back to our basic human task, both practical and profound:
to be gardeners. Basney argues that to be fully human is to be in proper relationship
with the Creator—and with the rest of Creation.

Bauckham, Richard. Living with Other Creatures: Green Exegesis and Theology. Waco, TX:
Baylor Press, 2011.
 Living with Other Creatures brings together a collection of Richard Bauckham’s essays
that represent his twenty-five years of work in the fields of biblical interpretation and
ecological hermeneutics. The book’s goal is to make some contribution to Christian
worship, spirituality, and practice, as well as to play a part in ending “the war of
aggressive conquest that modern humanity has waged against God’s other creatures.”
Topics include the human place in creation, critiques of New Age creation spirituality,
Christology and animals, the ecological import of Revelation, and the Sermon on the
Mount’s environmental resonance. By consulting scripture in its entirety and some of the
most well-known “ecologists” of Christian history, Bauckham offers clarification upon
the often ambiguous interpretations of the bible’s voice on the environment.

--------. The Bible and Ecology: Rediscovering the Community of Creation. Waco, TX: Baylor
University Press, 2010.

In this short and accessibly written book, the author, a professor of New Testament
studies, develops a biblical inquiry into human-Earth relations. Bauckham criticizes the
emphasis on the reading of Genesis 1 as giving humans “dominion” over the planet’s
resources. In contrast, Bauckham proposes that there are more ecologically friendly
perspectives found throughout the Bible, including perspectives that appear in the book
of Job, the Psalms, and the Gospels. Instead of dominion, Bauckham calls for a
rediscovery of the biblical view of a “community of creation” that includes humans
together with all other creatures of God.

--------. Beyond Stewardship: The Bible and the Community of Creation. Sarum Lectures.
London, England: Darton, Longman, & Tood, 2006.

This collection of lectures was published in 2010 as The Bible and Ecology:
Rediscovering the Community of Creation (see above).

--------. “Jesus and the Wild Animals (Mark 1:13): A Christological Image for an
Ecological Age.” In Jesus of Nazareth: Lord and Christ: Essays on the Historical Jesus
and New Testament Christology, eds. Joel B. Green and Max Turner, 3–21. Grand
Rapids, Mich.: Eerdmans, 1994.

A close analysis of the phrase: Jesus “was with the wild animals” in its original
historical context finds that, in Mark’s Gospel, the human relationship with nature has
a key place in Jesus’ identity and mission as the messianic Son of God. The kingdom
of God inaugurated by Jesus includes peace and companionship with the wild
animals. In Bauckham’s view, this text is a resource for a Christology that is relevant
to our ecological situation.

Bauman, Whitney. Theology, Creation, and Environmental Ethics: From Creatio Ex Nihilo to
Terra Nullius. New York: Routledge, 2009.
 In this book, Whitney Bauman, a scholar of religion and ecology/nature, draws on
classical, modern, and postmodern perspectives to propose that the Christian doctrine of
creation “out of nothing” (ex nihilo) provides support for a "logic of domination," which
has harmful consequences for humans and the other inhabitants of Earth. Bauman draws
on the insights of theologian Catherine Keller and feminist environmental philosopher
Val Plumwood. Bauman adopts a genealogical method in his examination of how the
idea of creation out of nothing becomes manifest throughout different epochs in the
history of the Christian West.

Beisner, E. Calvin. Where Garden Meets Wilderness: Evangelical Entry into the
Environmental Debate. Grand Rapids, Mich.: Acton Institute for the Study of Religion and
Liberty; Eerdmans, 1997.

As a “friendly critic” of Evangelical environmentalists, Beisner claims to share

theological common ground with them while differing sharply on the meaning of
“stewardship” and on matters of environmental analysis and policy. He commends
their opposition to secularism, biblical basis, and affirmation of cosmic redemption,
but envisions humans as “subordinate owners” of the Earth, which must be
transformed by human effort to conform to God’s will. He criticizes Evangelical
environmentalists for careless argumentation, misuse of data, and lack of charity
toward those (like himself) who disagree. His reading of population, consumption, and
the state of the environment is highly optimistic and, while enjoining “humility” in
environmental policy, he endorses continued growth in population, energy
consumption, and economic development.

--------. Prospects for Growth: A Biblical View of Population, Resources, and the Future.
Westchester, Ill.: Crossway Books, 1990.

Beisner blends Evangelical theology with free-market economics, criticism of

environmentalist claims, and the “cornucopian” views of resource economist Julian
Simon, arguing that environmentalist concerns about economic growth, population
growth, and resource consumption are unfounded—that, in fact, these are the very
things that Christians should promote. His interpretation of the Bible emphasizes human
dominion over nature, the command to “be fruitful and multiply,” and the notion of
responsible individual freedom. He accordingly argues that it is the enormous potential
of human creativity and productivity, liberated by population growth, the free market,
and private property rights—not government policies that seek to conserve resources or
protect the environment—that will ensure a cleaner, safer, healthier, and wealthier
future.

Bergant, Dianne. The Earth Is the Lord’s: The Bible, Ecology, and Worship. Collegeville,
Minn.: Liturgical Press, 1998.

This short book examines key themes in Israel’s scriptures in order to discover how
they can inform liturgical practices. Themes addressed include: the Sabbath as the
culmination of creation; the goodness of nature and the temptation to divinize it; the
 relationship between the natural and moral orders; and eschatology. Bergant argues
that the Earth belongs to God alone because God establishes it over against the threat
of chaos; the Bible is, therefore, theocentric—not anthropocentric— although humans,
as God’s representatives, do have dominion. Liturgy can empower worshipers to
respect nature and participate in God’s re-creation of our world.

--------. Israel’s Wisdom Literature: A Liberation-Critical Reading. Minneapolis, Minn.:

Fortress, 1997.

Bergent interprets the canonical form of the wisdom books in the Catholic canon,
critiquing the texts’ gender, ethnicity, and class biases while affirming their revelatory
message. Social justice concerns predominate, but Bergant also notes themes relating
to the “integrity of creation” such as: when Job learns that humans cannot fully grasp
the mystery of creation; when the Psalms express the belief that law is built into
creation itself; when Proverbs identifies its practical teachings with the Wisdom
underlying reality; when Ecclesiastes questions human abilities to understand and
control the world while urging the enjoyment of life; when Song of Songs affirms
sexual passion and sensuality, using metaphors from nature; when the Wisdom of
Solomon portrays Wisdom’s cosmic function and recounts Israel’s exodus as a
cosmic event; and when Sirach uses the wonders of nature to glorify the creative
power and the incomprehensibility of Wisdom.

Bergmann, Sigurd. “Atmospheres of Synergy: Towards an Eco-theological Aesth/Ethics.”

Ecotheology 11 (2006): 326-56.

ABSTRACT: This essay moves the theme of space, place and surrounding from the
margins to the centre of Religious Studies/Theology and Environmental Science. After a
survey of diverse concepts of space in science, religion and environmentalism, which
challenge scholars to explore the ‘trialectics’ of religion at a deeper level, it proceeds to a
detailed presentation and discussion of three elaborated approaches in phenomenology,
aesth/ethics and anthropology. After having drawn together the three and related them to
the study of religion and environment, the third section proposes a reformulation of the
agenda of science with regard to nature, religion and Europe. In conclusion, a
pneumatological miniature will suggest a direction for further Christian reflection
concerning the salvation of Creation, in synergy with the Spirit of Space.

--------. Creation Set Free: The Spirit as Liberator of Nature. Grand Rapids, MI: William B.
Eerdmans, 2005.

In this book, translated from the 1995 German version, the author develops an
“ecological theology of the liberation of nature” in conversation with Gregory of
Nazianzus’s Trinitarian theology. In part I, the author lays out his understanding of the
ecological challenge to theology. Part II is an overview of the context of Cappadocian
theology and four basic themes of Gregory’s Trinitarian cosmology: sociality,
movement, suffering, and Spirit. Part III, then brings Gregory’s understanding into
 critical dialogue with contemporary eco-theologies (of John Cobb, Günter Altner,
Jürgen Moltmann, Christian Link, Gerhard Liedke, Sallie McFague, and Rosemary
Ruether) in the construction of the author’s own contextual methodology for
ecotheology.

Berky, Marian O. "The Desert Shall Rejoice: A Theocentric Ecological Ethics (H. Richard
Niebuhr)." Ph.D. diss., Vanderbilt University, 2004.

From Abstract: This project proposes that a transformation of consciousness is needed

in Christian people of faith if we are effectively to address environmental concerns in
today's world. Claiming that what will be required is for Christians to recognize an
organic connection between faith and ecological issues, I ground the call to this
recognition in the theological ethics of H. Richard Niebuhr, drawing out of it an
approach to ecological issues that I have called “theocentric relatedness.” I propose
that a theocentric, relational ethics is most adequate for today's churches, providing a
counter to the anthropocentrism and radical individualism that pervade in
contemporary conversations. I have discovered that the utter relationality of Niebuhr's
thought aligns him with ecofeminist thinking. He articulates theologically what
ecofeminist are saying ecologically—that is, that “all is connectedness.” His thought
provides a theological undergirding for ecofeminist attitudes toward the natural
world—an approach that can lead Christians to recognize the integral connection
between faith and ecological concerns because we recognize that this connection is
rooted in the very nature of the Divine.

Bernal, Lisa. "Embodied Relations and Good Human Action: Bases for a Christian Eco-
Justice Ethic of Creation." Ph.D. diss., Princeton Theological Seminary, 2001.

From Abstract: This dissertation seeks to provide criteria-setting elements for an

“ethic” that is based on an “eco-justice” framework. It takes Sallie McFague's doctrine
of the “world as God's body” and Karl Barth's doctrine of imago dei as prime sources
for this task. It aims to advance an ethic that purports to adjust traditional theological
and doctrinal statements on the doctrine of creation, redemption and “man,” by
emphasizing the relationality of human beings amongst themselves and with the rest
of creation.

Bernstein, Ellen. The Splendor of Creation: A Biblical Ecology. Cleveland, OH: Pilgrim, 2005.

Berry, Evan. Devoted to Nature: The Religious Roots of American Environmentalism. Oakland,
CA: University of California Press, 2015.

Devoted to Nature explores the religious underpinnings of American environmentalism,

tracing the theological character of American environmental thought from its Romantic
foundations to contemporary nature spirituality. During the Gilded Age and the
Progressive Era, religious sources were central to the formation of the American
environmental imagination, shaping ideas about the natural world, establishing practices
of engagement with environments and landscapes, and generating new modes of social
 and political interaction. Building on the work of seminal environmental historians who
acknowledge the environmental movement’s religious roots, Evan Berry offers a
theoretical corrective to the narrative that explained the presence of religious elements in
the movement well into the twentieth century. In particular, Berry argues that an
explicitly Christian understanding of salvation underlies the movement’s orientation
toward the natural world. Theologically derived concepts of salvation, redemption, and
spiritual progress have not only provided the basic context for Americans’ passion for
nature but have also established the horizons of possibility within the national
environmental imagination.

Berry, R.J. Environmental Stewardship: Critical Perspectives, Past and Present. London,
England: T&T Clark, 2006.

This volume represents one of the most comprehensive and up-to-date critical
analyses of the concept of “environmental stewardship.” Including some of the most
thoughtful and/or prominent thinkers in the field of Christianity and Ecology, this
volume deals with: The history of the idea (part I); criticisms and expositions thereof
(part II); theological and ethical analyses of stewardship (part III); applications of the
stewardship model (part IV); and the relevance of stewardship models today/
movements beyond stewardship (part V).

--------. God’s Book of Works. The Nature and Theology of Nature. New York: T&T Clark,
2003.

In his 1997-98 Gifford Lectures, Berry, a professor of genetics, places science-faith

debates in their historical context, sets out in detail the environmental, religious,
philosophical, and political consequences of these debates, and finally attempts to elicit
positive solutions from such debates in order to animate a “robust basis for behavior in a
crowded and ill-treated world.” Berry's treatment differs from traditional work in science
and religion in that he explicitly extends his exploration of the implications of religious
faith for contemporary science to environmental conservation. As someone who has long
been involved in developing environmental ethics both locally and internationally, he
argues that the contribution of religious belief to environmental science is highly
important, not only in theoretical terms but also in practice.

--------, ed. When Enough is Enough: A Christian Framework for Environmental Sustainability.
Nottingham: Apollos, 2007.

--------, ed. The Care of Creation: Focusing Concern and Action. Leicester, England:
InterVarsity, 2000.

This edited volume is dedicated to historical, theological and biblical exploration of

the 1994 “Evangelical Declaration on the Care of Creation.” After stating the rationale
and reprinting the text of the declaration, Part II offers the historical context, Part III
offers commentary on the declaration, and Part IV offers come constructive
 conclusions. Contributors include: RJ Berry, Calvin DeWitt, Peter Harris, Alister
McGrath, Jurgen Moltmann, Howard Van Till, Lynn White, and Richard Wright.

Berry, Thomas. The Christian Future and the Fate of the Earth. Ed. Mary Evelyn Tucker and
John Grim. Maryknoll, NY: Orbis Books, 2009.

This volume, edited by Mary Evelyn Tucker and John Grim, is a collection of ten essays
by the cultural historian and “geologian” Thomas Berry (as well as a preface by John
Cobb and an introductory essay by Tucker and Grim). The essays provide compelling
and inspiring accounts of different issues regarding the Christian faith and its relationship
to contemporary environmental issues. Showing how Christian ideas and actions can
contribute to a vibrant future for the Earth community, Berry touches on many areas of
inquiry, including ecology, cosmology, feminism, spirituality, interfaith dialogue, and
more. The book concludes with an appendix on “Reinventing the Human at the Species
Level.”

--------. The Sacred Universe: Earth, Spirituality, and Religion in the Twenty-first Century. Ed.
Mary Evelyn Tucker. New York: Columbia University Press, 2009.

This is a collection of essays by the “geologian” Thomas Berry, with an introduction by

the editor, Mary Evelyn Tucker. Spanning decades, the essays show some of the main
themes of Berry’s work, including his commitments to some of the pressing religious and
ecological issues of the 21st century, including interreligious dialogue, globalization, the
environmental crisis, the new cosmology, Gaia theory, and ecological forms of religion
and spirituality. These essays present a compelling vision of a comprehensive concern
for the fate of Earth and the wellbeing of future generations.

--------. The Dream of the Earth. San Francisco, Calif.: Sierra Club Books, 1988.

In this collection of essays, Berry, the enormously influential “geologian,” presents his
poetic and mystical vision of the evolving cosmos as the “primary revelation of the
divine.” He argues that Western civilization is shutting down the life-support systems
of the biosphere in its misguided commitment to economic and technological
“progress.” To respond to this situation we need a new vision of the meaning and
course of history, a “new story” in place of the old biblical story of creation, one
which enables us to enter into a life-sustaining human-Earth symbiosis and to follow
the guidance of the greater Earth community rather than seeking to impose our will
upon it. The individual essays deal with the topics of creative energy, technology,
ecology, economics, education, spirituality, patriarchy, bioregionalism, the Hudson
River Valley, the American Indian future, and peace.

Berry, Thomas, and Thomas Clarke. Befriending the Earth: A Theology of Reconciliation
between Humans and the Earth. Edited by Stephen Dunn and Anne Lonergan. Mystic,
Conn.: Twenty-Third Publications, 1991.

Berry critiques Christianity’s failure to adequately address the massive ecological

 crisis and proposes a recasting of Christian doctrines of “cosmogenesis”—creation as
a continuing process—and a reverence for the “Earth community” of all creatures.
Clarke’s responses attempt to reconcile Berry’s vision with traditional theology, often
relating it to liberation theology. Additional topics include: God’s immanence and
cosmogenesis; the imperative to shift from anthropocentrism to biocentrism; Christ as
an expression of the “cosmic person” found in many religious traditions; and the
coming of the “Ecozoic age.” Each chapter contains a summary introduction, a section
by Berry followed by a section by Clarke, and questions for discussion. An
autobiographical statement by Berry is included as an appendix. Based on a series of
thirteen videotaped conversations between Berry and Clarke.

Berry, Wendell. “Christianity and the Survival of Creation.” In Sex, Economy, Freedom,
and Community: Eight Essays, ed. Wendell Berry, 93–116. New York: Pantheon, 1993.

Berry’s response to the conservationist complaint against Christianity is that, while

reputable Christians are often complicit in the “military-industrial conspiracy to
murder Creation,” such behavior is a betrayal of biblical teaching. It denies the
holiness of the body and the physical world as God’s works, and fails to see our own
“good work” as the way in which we are to give Creation the honor due to it.

--------. “God and Country.” In What Are People For?: Essays. 95–102. San Francisco,
Calif.: North Point Press, 1990.

Berry criticizes the alliance of organized Christians and their economic policy,
which is manifest in religious attitudes that deprecate the work of rural communities
as well as in the Church’s lack of concern with protecting the Earth. Against these
tendencies in Christian practice, Berry reveals Christian teachings of stewardship,
usufruct (the right to use another’s [e.g., God’s] property without damaging it), and
God’s pleasure in creation.

--------. “Two Economies.” In Home Economics: Fourteen Essays, 54–75. San Francisco,
Calif.: North Point Press, 1987.

Berry contrasts the “little economy” of business and industry, devised by humans, with
the “Great Economy” (or “the Kingdom of God”) on which it depends and with which
it must cooperate. The Great Economy is comprehensive, interrelated, orderly, not
fully comprehensible, unable to be defied with impunity, and will continue beyond the
foreseeable future. Berry discusses topsoil as an example of a primary value where the
little economy receives from the Great Economy.

--------. “The Gift of Good Land.” In The Gift of Good Land: Further Essays Cultural and
Agricultural, 267–81. San Francisco, Calif.: North Point Press, 1981.

Berry turns to the story of the giving of the Promised Land to determine what the
Bible says about the proper human use of the natural world. The Promised Land is an
undeserved gift given upon certain rigorous conditions, which Berry interprets in
 terms of “right livelihood”—the skillful and steady devotion to the welfare of one’s
neighbor and of one’s place, which is antithetical to Christian tendencies toward
otherworldliness and heroism.

Bhagat, Shantilal P. Creation in Crisis: Responding to God’s Covenant. Elgin, Ill.: Brethren
Press, 1990.

Bhagat, an agronomist and minister in the Church of the Brethren, integrates

theological reflection on humanity’s relationship to Creation with a description of
major environmental problems in order to educate youth and adults in church settings
about Creation, its degradation, and what needs to be done to keep and heal it. The
book presents a biblically based understanding of Creation focused on covenant,
discusses the rights of nature, and briefly describes the ecology and history of the
Earth. Specific degradations—global warming, ozone depletion, air and water
pollution, deforestation, waste accumulation, and land misuse—are covered, as are the
impacts of population and biotechnology and the connections between ecology and the
economy. Bhagat calls upon the churches to give urgent attention to the crisis in
Creation and to make environmental concerns an important part of the Church’s
ministry.

Bianchi, Eugene C. “The Ten Commandments of Ecological Spirituality.”

http://www.emory.edu/college/religion/faculty/bianchi/kohntalk.htm.

Noting the extensive overlap in religious studies, spirituality, cosmology, and ecology,
Bianchi offers ten principles, which are constitutive of a “broad sweep” of contemporary
literature on ecological spirituality, that can guide people’s paths toward “a new spiritual
understanding and experience of bonding with nature.” These include the recognition of
the unity of matter and energy, the sacred status of earth’s primordial components (land,
air, and water), and the re-thinking of human consumption habits, among others. These
commandments, Bianchi claims, summon traditional religions to re-interpret their
doctrines and practices in light of earth care, and moreover encourage religious
institutions to contribute to the sustainability of all the planet’s biotic systems.

Bingham, Sally G. Love God, Heal Earth: 21 Leading Religious Voices Speak Out on Our
Sacred Duty to Protect the Environment. Pittsburgh, PA: St. Lynn’s Press, 2009.

Foremost religious leaders from diverse faith communities respond to the most
controversial question of our time: Can we save the earth? The answer could hinge on the
phenomenon of the fast-growing interfaith religious environmental movement. The
author makes the case for environmental stewardship that cuts across old divisions of
faith and politics. She presents 20 fellow religious leaders and eminent scholars (from
rabbis to evangelicals to Catholics, Muslims and Buddhists) each contributing an original
essay-chapter, with personal stories of awakening to the urgent need for environmental
awareness and action. From all parts of the religious and political spectrum, they come
together to tell why caring for the earth is a spiritual mandate, giving chapter and verse
 and offering plans of action that go beyond the walls of religious congregations and out
into the broader community.

Birch, Charles. A Purpose for Everything: Religion in a Postmodern Worldview. Mystic,

Conn.: Twenty-Third Publications, 1990.

Birch, an Australian biologist, presents an introduction to process philosophy and

theology that focuses on the question of how ideologies that characterize human life
(e.g., freedom, purpose) can arise in a universe apparently governed by mechanical
laws. Birch views this question as being central to both the relationship between
science and religion and the relationship between humans and the natural
environment. He examines the importance of the idea of purpose in human life and
argues that everything in the universe has a purpose. The question of the purpose of
the whole in light of the inevitable end of the universe leads into the theological
concept of the “divine life” in which creatures find their ultimate meaning and
purpose. The final chapters unpack the implications of this postmodern worldview for
progress, science, economics, religion, and culture.

--------. “Creation, Technology, and Human Survival: Called to Replenish the Earth.”
Ecumenical Review 28, no. 1 (January 1976): 66–79.

In this plenary address to the World Council of Churches Fifth Assembly in Nairobi
(1975), biologist and process theologian Charles Birch asserts that, due to the
environmental limits to growth, there can be no development for the poor without
reduced consumption by the rich. He also argues that a transition to a sustainable
society with zero growth in population, consumable goods, and pollution, must be
made in the near future. This change requires both a recognition of the connection
between justice and environmental renewal as well as an affirmation of the intrinsic
value of creatures and their dependence on God’s creative activity.

Birch, Charles, and John B. Cobb, Jr. The Liberation of Life: From the Cell to the Community.
Cambridge: Cambridge University Press, 1981. Reprint. Denton, Tex.: Environmental Ethics
Books, 1990.

In this comprehensive statement of a process philosophy of nature that presents an

eco-justice ethic, biologist Birch and theologian Cobb seek to “liberate” life in a
double sense—from the mechanistic paradigm that regards all nonhuman beings as
mere objects, and from Western industrial society’s cruel and unsustainable
exploitation of nature. They first summarize current ecological knowledge and give an
account of evolution in which purpose plays a role at all levels and then proceed to
critique dominant models for life and to offer an alternative, “ecological” paradigm
that views reality in terms of events that are constituted by their relationships to their
environment. They proceed to clarify and apply their model by relating it to the
continuity between humans and other animals, ethics, theology, biotechnology,
economic development, and ecological sustainability.
Birch, Bruce C., and Larry Rasmussen. The Predicament of the Prosperous. Philadelphia,
Pa.: Westminster Press, 1978.

Birch and Rasmussen set forth a transformative biblical perspective on the use and
distribution of global resources. Part one analyzes the current crisis in terms of two
dichotomies that must be resolved: rich and poor; humanity and the rest of nature. It
also examines the roots of the crisis in the American religious heritage and the need
for society and the church to change their basic perspectives. Part two explores
biblical themes of deliverance, wisdom and creation, judgment, and shalom in
relation to these issues. Part three, drawing on Bonhoeffer, urges affluent American
Christians to relinquish “conquest, control, and rapacious consumption” and suggests
that they should behave responsibility toward an extended range of human and
nonhuman neighbors. The Church is to be a disciplined, anticipatory community of
shalom, living “as if” the rich/poor, humanity/nature dichotomies of industrial society
did not exist.

Birch, Charles, and Lukas Vischer. Living with the Animals: The Community of God’s
Creatures. Geneva: World Council of Churches, 1998.

A short book containing two approaches, one biblical the other philosophical, to the
theology and ethics in human/animal relations. Both approaches reject the modern
treatment of animals as mere objects. Vischer, a Reformed theologian, presents
“lessons from the Bible” beginning with the community of humans and animals in
Genesis, grapples with the notion of violence in nature, examines the consequences of
the Fall, examines the meaning of biblical concepts of sacrifice, explores the idea of
Christ’s redemptive purpose on behalf of all creation, and provides examples of
saints as having been friends of animals. Both a biologist and process theologian,
Birch explicates the meaning of “respect for creation” by drawing on animal behavior
studies, ideas of intrinsic value as based in the “richness of experience,” and non-
anthropocentric views found in Christian theology. He concludes by considering
particular ethical issues in our treatment of animals.

Birch, Charles, William Eakin, and Jay B. McDaniel, eds. Liberating Life: Contemporary
Approaches to Ecological Theology. Maryknoll, N.Y.: Orbis, 1990.

A collection of essays, some from a 1988 World Council of Churches consultation in

Annency, France, representing an emerging consensus among Christian theologians
that the theme of liberation must be extended to the Earth and its creatures, and that
justice and environmental sustainability are closely linked. Included are essays on:
scripture and the sacramental tradition (John Austin Baker, Wesley Granberg-
Michaelson, Paulos Mar Gregorios, John Habgood); new ethical horizons, including
animal rights and ecofeminism (Charles Birch, Tom Regan, Lois K. Daly); voices
from Africa, Asia, and Latin America (Ingemar Hedstr m, Jong-Sun Noh, Harvey
Sindima); and “new sensibilities” such as creation-centered spirituality, process
thought, and Buddhist-Christian dialogue (Thomas Berry, John F. Haught, Charles
Birch, Sallie McFague, Jay B. McDaniel). John B. Cobb, Jr., provides an afterword,
 and the essay, “Liberating Life: A Report to the World Council of Churches,” appears
in an appendix.

Black, John. The Dominion of Man: The Search for Ecological Responsibility. Edinburgh:
Edinburgh University Press, 1970.

Black provides an early but still helpful effort to place current concerns about
“ecological crisis” into historical perspective. He describes the Western worldview and
traces the ideas of the domination of nature, stewardship, and personal property rights,
beginning with the Bible and attending to the developing role of the state. He similarly
reviews the history of attitudes toward population growth, resource use, progress, and
the concern for posterity. Black argues that the Western belief in the absolute right of
humans to dominate the rest of nature and in the desirability of continuous population
growth, plus the failure to elaborate an adequate concept of environmental
responsibility, have led to the present situation. He declines to call it a “crisis,” since
that obscures the gradual development of our current state and offers the false promise
of an untroubled future following its resolution.

Blanchard, Kathryn D. and Kevin J. O’Brien. An Introduction to Christian Environmentalism:

Ecology, Virtue, and Ethics. Waco, TX: Baylor University Press, 2014.

This textbook examines seven contemporary environmental challenges through the lens
of classical Christian virtues. Authors Kathryn Blanchard and Kevin O'Brien use these
classical Christian virtues to seek a "golden mean" between extreme positions by pairing
each virtue with a pernicious environmental problem.

Bloomquist, Karen L. ed. Creation and Climate Change: Spiritual and Ethical Perspectives.
Minneapolis: Lutheran University Press, 2009.

This book is a collection of scholarly essays that draw on faith traditions (particularly
Christianity) to articulate the ethical and spiritual dimensions implicit in the challenges of
global climate change. Compiled with the help of the Lutheran World Foundation, this
book describes the threat of climate change and shows how ecumenical, interfaith, and
civil actions are required in order to develop local, national, and global responses to the
challenges currently facing the human and non-human inhabitants of Earth.

Bock, Cherice and Stephen Potthoff, eds. Quakers, Creation Care, and Sustainability: Quakers
and the Disciplines. Volume 6. Full Media Services, 2019.

In this unprecedented gathering of essays on ecology, creation care, and sustainability,

over two dozen Quaker authors and scholars address some of the most pressing concerns
of our day. Beginning with Quaker themes historically, essays also move toward
developing a Quaker ecotheology, discuss Quaker approaches to the environment within
academic disciplines, and share stories of sustainability—both individually and
organizationally. As a disciplinary contribution to the world from the Friends Association
for Higher Education, this book not only reports on ecotheology in action, it also
 contributes to its furtherance with the discussion questions at the end of each section and
an expansive bibliography.

Boff, Leonardo. Cry of the Earth, Cry of the Poor. Translated by Philip Berryman. Maryknoll,
N.Y.: Orbis, 1997.

Boff, a leading Brazilian theologian, extends the theology of liberation to include the
Earth, which, like oppressed people, is exploited by the rich and powerful. He argues
that the dominant paradigm, which sets humankind over things rather than alongside
them in cosmic community, must be replaced by a new paradigm of connectedness.
Boff describes the new paradigm of the Earth as planetary community and utilizes
terms such as cosmos as cosmogenesis. He then characterizes the ecological crisis as
a loss of connectedness and shows the linkages between ecology and liberation
theology. He gives special attention to the Amazonian region and its people. God is
described in panentheistic (God in all and all in God) terms, the Spirit is described as
being immanent in Creation, and Christ is presented as the Cosmic Christ while St.
Francis is presented as a model of ecological spirituality.

--------. Ecology and Liberation: A New Paradigm. Translated by John Cumming. Maryknoll,
N.Y.: Orbis, 1995.

These essays represent a significant attempt by a leading Latin American liberation

theologian to fuse liberationist, ecological, and mystical perspectives into a new
religious paradigm for the post-Cold War era. The first part of the book develops
Boff’s holistic, trinitarian, panentheistic “ecological paradigm,” a paradigm that
extends the liberationist “option for the poor” to include other threatened beings and
species. He argues that the blame for environmental and social problems lies within
a global capitalistic system that serves the interests of the rich and notes that the
solution lies not with forms of environmentalism that reflect those same interests, but
with an “ecologico-social democracy” that includes all creatures and seeks both
social and ecological justice for all. The second part of the book primarily examines
issues of global justice after the collapse of communism. The final section of the
book presents Boff’s basis for this new social and ethical order through his
presentation of the “mental ecology” of mysticism.

--------. “Social Ecology: Poverty and Misery.” In Ecotheology: Voices from South and North,
edited by David Hallman, 235-247. Geneva and Maryknoll, NY: WCC Publications and Orbis
Books, 1994.

According to Boff, individual crises such as the economic crisis, energy crisis, social
crisis, educational crisis, ecological crisis, and spiritual crisis are all part of a larger crisis
of the global society that has been created over the past four hundred years. In response,
he offers a new theological worldview that sees the planet as a sacrament of God, the
temple of the Spirit, the place of creative responsibility for human beings, and a dwelling
place for all beings created in love. As such, Boff borrows heavily from liberationist
 thinking to show that ecological justice proposes a new attitude towards the earth; one of
benevolence and mutual belonging.

Boff, Leonardo, and Virgil Elizondo, eds. Ecology and Poverty: Cry of the Earth,
Cry of the Poor. Concilium, 1995/5. Maryknoll, N.Y.: Orbis, 1995.

Includes essays on environmental integrity, social justice, and their connections by a

group of largely Latin American authors writing chiefly from a liberationist
perspective. In their introduction, Boff and Elizondo criticize the environmentalism of
the industrialized North for its lack of attention to issues of justice (e.g., the well-being
of the poor), especially as they are experienced by the South. The authors insist on a
“social ecology” that recognizes that both humans and nature are victims of the
exploitive industrial capitalist system. Contributors include: Leonardo Boff, Julio
Santa de Ana, Jos Ramos Regidor, Bastiaan Wielenga, Eduardo Gudynas, and
Charles Richard Hensman. In addition to these topics, there are essays on Indigenous
Amazonian and Mesoamerican views (Berta G. Ribeiro, Sylvia Marcos), biblical
perspectives on ecology and violence (Christoph Uehlinger), essays on Earth
spirituality (Julia Esquivel Vel‡squez), and the topic of ecology and theology (Rosino
Gibellini).

Bonhoeffer, Dietrich. Creation and Fall: A Theological Exposition of Genesis 1–3. Ed. John
W. de Gruchy. Translated by Douglas Stephen Bax. Dietrich Bonhoeffer Works, Vol. 3.
Minneapolis, Minn.: Fortress, 1997.

Bonhoeffer’s Christocentric theological exposition of Genesis 1 and 2, originally

given as University lectures in 1932–1933, is marked by his characteristic concern to
hear the Word of God in the contemporary situation (e.g., the rise of Naziism in
Germany) and to affirm a “this-worldly” Christianity. Bonhoeffer’s interest is in
human existence but Bonhoeffer continues to be a major theological influence and he
argues that there are themes here that intersect with ecological theology. Bonhoeffer
equates creation ex nihilo with Christ’s resurrection from the dead. He links dominion
and the imago dei by arguing that human freedom to rule over the rest of creation
depends on humans being free for creation, as God is. By attempting to be “like God”
and grasping at the knowledge of good and evil, humans reject their own
creatureliness and become “dead,” cut off from the source of their life—yet God
graciously preserves creation, and, in Jesus Christ, restores life and creaturehood to
human beings.

Bonifazi, Conrad. A Theology of Things: A Study of Man in His Physical Environment.

Philadelphia, Pa.: Lippincott, 1967.

On the eve of the explosion in ecotheology, Bonifazi seeks to redress theology’s

neglect of material nature by expounding a view of reality in which, through love and
creative attention, humans realize their own destiny and fulfillment together with that
of all things. Citing scientists as well as philosophers (key figures include Friedrich
Nietzche, Edmund Husserl, and Pierre Teilhard de Chardin), the first nine chapters
 relentlessly erode the dualisms of body and soul, self and world, objective and
subjective, etc. The last three chapters and the epilogue relate this holistic vision to
biblical themes of the “inwardness” of things, cosmic redemption, and death and
resurrection; “dominion” is interpreted as a humble, sacrificial service that elevates to
dignity and wholeness the entire world of persons and things. Environmental concern
is a pervasive, if muted, theme.

Bonting, Sjoerd. Creation and Double Chaos: Science and Theology in Discussion.
Minneapolis, MN: Fortress, 2005.

This book serves as a primer on the theology and science dialogue as well as an
extended study of the key Christian doctrine of creation out of nothing. Bonting first
offers a model for the theology and science discussion, in which each is seen as a
distinct worldview on the same reality. Second, he examines the creation controversy
itself. Finally, Bonting extends this perspective, a combination of chaos theory and
chaos theology he calls "double-chaos," into a framework that addresses traditional
questions about evil, divine agency, soteriology, and the future of life.

Bouma-Prediger, Steven. Earthkeeping and Character: Exploring a Christian Ecological Virtue

Ethic. Grand Rapids, MI: Baker Academic, 2019.

Addressing a topic of growing and vital concern, this book asks us to reconsider how we
think about the natural world and our place in it. Steven Bouma-Prediger brings
ecotheology into conversation with the emerging field of environmental virtue ethics,
exploring the character traits and virtues required for Christians to be responsible keepers
of the earth and to flourish in the challenging decades to come. He shows how virtue
ethics can enrich Christian environmentalism, helping readers think and act in ways that
rightly value creation.

--------. For the Beauty of the Earth: A Christian Vision for Creation Care. Grand Rapids, MI:
Baker Academic, 2001.

This book is important for the evangelical, environmentally concerned Christian,

academic or non, and argues that, “Authentic Christian faith requires ecological
obedience.” The first two chapters explore the “where are we” in from a place-based
understanding and in a “state of the earth” sense. Chapter three is a critical
engagement with the Lynn White thesis and argues that the origin of ecological sin
lies outside of Christianity. Chapter 4 argues for a biblical basis of environmental
concern. Chapter 5 and 6 set forth an “evangelical theology of care for the earth” and a
corresponding ethic. Chapter 7 offers an apologia for earth care and chapter 8 ends
with the question of hope in the face of ecological degradation.

--------. “Why Care for Creation? From Prudence to Piety.” Christian Scholar’s Review 27,
no. 3 (spring 1998): 277–97.

Ten arguments for caring for creation—based on self-interest, duties to posterity,

 joyful simplicity, eco-justice, animal rights, intrinsic value, the community of
creation, divine command, the image of God, and gratitude—are summarized and
critically examined. In spite of their differences and limitations, Bouma-Prediger
finds that, taken together, they provide a compelling rationale for taking better care
of creation.

--------. “Creation Care and Character: The Nature and Necessity of the Ecological Virtues.”
Perspectives on Science and Christian Faith 50, no. 1 (March 1998): 6-21.

ABSTRACT: This article explores a neglected but significant area of research in ecological
ethics, namely, virtue theory. More precisely, the author attempts to answer this cluster of
questions: What exactly is a virtue? Are there particular virtues that arise from a biblically
informed Christian ecological ethic? If so, what are those virtues? How important are they?
Are they merely nice to have or are they necessary? The thesis is that certain virtues—like
frugality, humility, and wisdom—are indispensable if Christians are to responsibly fulfill
their calling to be earthkeepers. In short, certain character traits are central to creation care.

--------. The Greening of Theology: The Ecological Models of Rosemary Radford Ruether,
Joseph Sittler, and Jurgen Moltmann. Atlanta, Ga.: Scholars Press, 1995.

In this published dissertation, Bouma-Prediger examines and critiques the thought of

three leading ecotheologians in an effort to support his thesis that in order to inform an
adequate response to the environmental crisis, Christian theology and philosophy must
revise aspects of their understandings of humanity, nature, and God. For Bouma-
Prediger, “history” must be redefined to include the natural order, “nature” must be
redefined as being inclusive of human beings, and creation must be understood
theocentrically as being grace-full and responsive to God. God must, therefore, be
understood in Trinitarian terms that reach beyond the exclusively patriarchal language
of “God the Father” in order to employ more gender-inclusive images (Rosemary
Radford Ruether). A Christology that embraces the whole cosmos (Joseph Sittler)
must also be adopted and Christians must affirm the Holy Spirit as God’s presence in
and with creation (Jurgen Moltmann).

Bouma-Prediger, Steven, and Joseph Sittler and Peter Bakken. Evocations of Grace: The
Writings of Joseph Sittler on Ecology, Theology, and Ethics. Grand Rapids, MI: Eerdmans,
2000.

This edited anthology brings together some of Joseph Sittler’s most ground-breaking
writing on his “theology for the earth.” It includes two essays, by the editors,
exploring the implications of Sittler’s work for eco-theology, as well as a bibliography
of Sittler’s work at the end.

Bouma-Prediger, Steven and Virginia Vroblesky. Assessing the Ark: A Christian Perspective on
Non-Human Creatures and the Endangered Species Act. Wynnewood, PA: Crossroad, 1997.
Bradley, Ian. God Is Green: Christianity and the Environment. London: Darton, Longman, and
Todd, 1990.

Bradley, a minister in the Church of Scotland, illustrates that the Christian faith is
intrinsically “green.” He argues that Christianity is the “greenest religion” because it
alone speaks of God becoming incarnate in physical matter for the purpose of
redeeming all life on Earth. He argues that individuals do not need to embrace a new
religion but rather they need to to strip away centuries of anthropocentric thinking and
return to the original message of the Bible and the early Church. According to Bradley,
beliefs that indicate that nature exists solely for human benefit, that God is wholly
separate from and uninvolved in nature, and that the natural world is evil (an idea that
has contributed to the environmental crisis), are all distortions of various biblical
messages. He argues instead for a cosmic Christology based on the nature miracles
and Christological teachings of the New Testament. Also presented are the Christian
image of the positive and creative roles humans practice in the world as well as
several suggestions for the “greening” of churches.

Brandt, Don. ed. Inheriting The Earth: Poor Communities and Environmental Renewal.
Monrovia, CA: 2005.

This book published by World Vision resources documents some case-studies of

some of the poorest farmers on earth working to “restore creation” and end poverty
from within their own context. It holds out the possibility for new collaborations
between churches and organizations, and the families whose life depends on earth's
bounty. As this volume details, when such collaborations are nurtured, real change
and restoration occurs, regardless of how long it takes governments and legal or trade
systems to catch up.

--------. God's Stewards: The Role of Christians in Creation Care. Monrovia, CA: World
Vision, 2002.

This edited volume was commissioned and published by World Vision International.
In chapter 1, Peter Harris examines anti- environmental attitudes in the west. In
chapter 2, R. J. Berry argues being made in the image of God means being a blessing
to all creation. In chapter 3, Michael Northcott argues for a Christian ecological ethic
based upon the notion of creation as gift. In chapter 4, Anne Clifford argues for a
“sustainable oikos’ based upon God’s concern for the environment as shown in
Jeremiah’s lament for the land. Finally, in Chapter 5 Don Brandt argues that the
normative role of Christians is as Trinitarian environmentalists. An appendix includes
“An Evangelical Declaration on the Care of Creation” developed by the Evangelical
Environmental Network in 1994.

Bratton, Susan Power. "Christian Response to Changes in Global Ecosystems." in The Local
Church for a Global Era: Reflections for a New Century, edited by Max Stackhouse and
Tim Dearborn, 113-124. Grand Rapids, MI: Eerdmans, 2000.
 In this chapter, the author argues for an “econormative ethics” in relationship to
global ecological degradation.

--------. “Ecofeminism and the Problem of Divine Immanence/Transcendence in Christian

Environmental Ethics.” Science and Christian Belief 6, no. 1 (1994): 21–40.

Bratton notes that although some ecofeminists wish to abandon Christianity, others
wish to revise its theology. The latter group, criticizing divine transcendence as
inherently hierarchical and oppressive, places greater emphasis on divine immanence
and/or incorporates goddess images. Bratton regards such attempts as often
historically or biblically uninformed but credits ecofeminism with serving Christian
environmental ethics by emphasizing the relationship between the oppression of
humans and environmental destruction.

--------. Christianity, Wilderness, and Wildlife: The Original Desert Solitaire. Scranton, Pa.:
University of Scranton Press, 1993.

Bratton surveys the Bible and selected later Christian traditions (e.g., the Desert
Fathers, Celtic and Franciscan monasticism, the Reformation) to clarify their models
of the role of wilderness experience in people’s relationship to God and to suggest
how Christians can apply these historical models to their contemporary religious lives.
Bratton argues that, contrary to common belief, biblical and Christian tradition gave
wilderness a positive religious value as a place for encountering God until the
Reformers largely rejected monasticism and the wilderness spirituality that were
associated with it. She urges Christians to value occasions for solitude, spiritual
struggle, and contact with creation in spacious natural settings, because, as she argues,
they are integral to spiritual development; and to live with and care for wild nature as
an essential part of God’s good creation.

--------. “Loving Nature: Eros or Agape?” Environmental Ethics 14, no. 1 (spring 1992): 3–
25.

Agape, as self-giving engagement with the world, is for Bratton preferable to eros as
the form of love that human beings should have for nature. She finds that God’s love
for nature is parallel to God’s love for human beings and she examines agape in
relation to nature by paying particular attention to concepts of reciprocity and self-
sacrifice. Her work here draws upon earlier theological ethical analyses (here, Daniel
Day Williams and Anders Nygren on Christian love) and extends these ideas into the
realm of environmental ethics.

--------. Six Billion and More: Human Population Regulation and Christian Ethics. Louisville,
Ky.: Westminster/John Knox Press, 1992.

In one of the relatively few books to provide a Christian ethical analysis of a specific
environmental issue, Bratton reviews the social, economic, environmental, and
 spiritual problems created by population change and develops a Christian ethical
framework for dealing with them. Her ethical perspective emphasizes biblical
foundations, linkages between individual behavior and social and economic factors,
cultural differences, the value of individual rights and feelings, and justice for the poor
and disadvantaged. She covers basic principles of population dynamics, reviews the
history of attitudes toward reproduction in the Bible and Christian history, and
addresses contemporary controversies such as “lifeboat ethics,” population decline in
the developed world, and the use of coercion and abortion.

Brawley, Christopher. "The Sacramental Vision: Mythopoeic Imagination and Ecology in

Coleridge, MacDonald, Lewis, and Tolkien." Ph.D. diss., The Florida State University, 2003.

From Abstract: The purpose of this dissertation is to isolate and define a prominent
characteristic of mythopoeic fantasy, the attempt to reawaken the numinous
consciousness, which in the hands of Coleridge, MacDonald, Lewis, and Tolkien
serves to provide a revisioning of the human relationship with the natural world. The
project will counter two kinds of argument, one by literary critics who view this type of
literature as “escapist,” bearing no relationship to the world, and one by environmental
critics who believe Christianity causes hostility towards “right” relations with the earth.
By analyzing specific texts by these authors, who are heavily influenced by
Christianity, the project will show that mythopoeic fantasy, if successful, offers the
reader a unique religious response to the environment.

Brown, Deborah, ed. Christianity in the 21st Century. New York, NY: Crossroads, 2000.

This edited volume brings together nine leading thinkers on Christianity and the
contemporary world. Particularly relevant to the Christianity and Ecology discussion
are the following: Gordon Kaufman, “Ecological Consciousness and the Symbol
‘God’”; Roger Shinn, “The Mystery of the Self and the Enigma of Nature”; Matthew
Fox, “Creation Spirituality: The Deep Past and the Deep Future of Christianity”.

Brown, Edward R. Our Father's World: Mobilizing the Church to Care for Creation. 2nd edition.
Downers Grove, IL: InterVarsity Press, 2008.

This book articulates a Christian response to contemporary environmental issues,

particularly in light of the “creation care” movement. Rev. Brown develops a biblical
interpretation of creation care that outlines the responsibilities of humans toward the
natural environment, and he also provides practical suggestions for how to act in a way
that is appropriate for an ecological steward of God’s creation. This book is written in a
style that is accessible to students, churches, mission agencies, and any concerned
Christians.

Brown, William P. The Seven Pillars of Creation: The Bible, Science, and the Ecology of
Wonder. New York: Oxford University Press, 2010.
 This book contributes to the dialogue between scientific and religious perspectives,
particularly in light of the relationship between Christian faith and ecology. The author, a
theologian, shows that there are at least seven distinct ways of reading the biblical
creation story, and he shows how each of them bears different affinities and conflicts
with contemporary scientific research. Brown argues that faith and science are both
fundamentally driven by a profound sense of wonder at the complexity and beauty of the
natural world, and this sense of wonder can help facilitate constructive dialogue between
the perspectives of Christians and scientists.

Brueggemann, Walter. "Options for Creatureliness: Consumer of Citizen." Horizons in Biblical

Theology 21.1(2001): 25-50.

In his article, “Options for Creatureliness,” Brueggemann explores some dimensions of

recently articulated creation theologies in order to consider the ways these theologies
might provide fresh interpretive accent to the contemporary global environmental crisis.
By concentrating particularly on the theme of creatureliness in the Book of Deuteronomy,
Brueggemann argues that human society should not aspire to that of an “uncaring,
unresponsive, disobedient” consumption model, but rather aim to find joy in the deep joy
in “a communal practice that cares for all and shares with all.” As both givers and
receivers, therefore, human creatures must turn now from the old, retrograde politics of
consumption in order to become citizens of a world we all share.

--------. The Land: Place as Gift, Promise, and Challenge in Biblical Faith. Philadelphia, Pa.:
Fortress, 1977.

In this watershed book, Brueggemann argues that land, as symbol and literal reality, is
central to the story of Israel’s relationship to God. The land and its fertility is a gift
from God, but the effort to securely possess and manage the land leads to oppression,
injustice, and finally to the loss of land. Yet God’s promise to Israel in exile includes
the restoration of the land. The promise of a new land, he argues, is also central to the
New Testament. By turning from the emphasis on time, decision, and event that have
dominated biblical studies to an emphasis on place, structure, and continuity,
Brueggemann adapts the pattern to contemporary concerns about rootlessness,
prosperity, and the plight of the dispossessed. His efforts here open the door to a more
ecological reading of biblical texts.

Brumbaugh, Julia and Natalia Imperatori-Lee, eds. Turning to the Heavens and the Earth:
Theological Reflections on a Cosmological Conversion: Essays in Honor of Elizabeth A.
Johnson. Collegeville, MN: Michael Glazier, 2016.

The Earth needs our attention—the best of our intellectual, ethical, and spiritual wisdom
and action. In this collection, written in honor of Elizabeth A. Johnson, scholars from the
United States and around the world contribute their insights on how theology today can
and must turn to the world in new ways in light of contemporary science and our
ecological crisis. The essays in this collection advance theological visions for the human
 task of healing our destructive relationship with the earth and envision hope for our
planet’s future.

Bube, Paul Custodio. Ethics in John Cobb’s Process Theology. Atlanta, Ga.: Scholars Press,
1988.

Bube presents a critical and systematic analysis of process theologian John Cobb’s
theology and ethics that highlights the impact of Cobb’s ecological “conversion
experience” in 1969. Bube begins by examining the development of Cobb’s early
theological method, a Christian natural theology, and his ethical theory, centered on
the concept of the Christian structure of existence. Cobb’s ecological conversion
resulted in profound changes in his theological method and Christology, so much so
that the notion of “creative transformation” became both the central category of his
theology and the central norm of his ethics. Bube examines how creative
transformation grounds Cobb’s understanding of rights and justice for human and
nonhuman beings in his arguments regarding the goals of ecological sustainability and
social and political liberation as mutually supportive.

Burggraeve, Roger. “Responsibility for a ‘New Heaven and a New Earth.’” Concilium 4 (1991):
107-18.

Burrell, David B., and Elena Malits. Original Peace: Restoring God’s Creation. New York:
Paulist Press, 1997.

Burrell and Malits seek to correct the “cyclopean” focus of much eco-theology on the
doctrine of creation and of traditional Catholic theology on redemption by viewing
creation and redemption as the two foci of an ellipse. Another distinctive feature of
the book is its dialogical engagement—with Islam in particular, but also with
Hinduism, Judaism, and Buddhism—in developing its Christian theology of creation
and redemption. The authors argue that God’s initial gift of creation cannot be
understood apart from the additional gift of revelation in Jesus, whose redemptive
mission is the restoration of creation’s “original peace.” Burrell and Malits consider
the human place in creation, the meaning of Jesus’s suffering and death (as well as
our own), the sacraments, God’s relationship to creation, eschatology, and the
mysticism of St. John of the Cross. They conclude by suggesting that this relationship
may have implications for the doctrine of resurrection.

Burrus, Virginia. Ancient Christian Ecopoetics: Cosmologies, Saints, Things. Philadelphia, PA:
University of Pennsylvania Press, 2018.

In Ancient Christian Ecopoetics, Burrus facilitates a provocative encounter between early

Christian theology and contemporary ecological thought. Turning aside from the familiar
specter of Christianity's human-centered theology of dominion, Burrus directs our
attention to aspects of ancient Christian thought and practice that remain strange and
alien. Drawn to excess and transgression, in search of transformation, early Christians
creatively reimagined the universe and the human, cultivating relationships with a wide
 range of other beings—animal, vegetable, and mineral; angelic and demonic; divine and
earthly; large and small.

Butkus, Russell A. and Steven A. Kolmes, eds. Environmental Science and Theology in
Dialogue. Maryknoll, NY: Orbis Books, 2011.

This text presents a solid grounding in the discipline of ecology in order to create an
ecological conscience and a solid understanding of the major environmental problems of
our time: global climate change, ozone depletion, deforestation and depletion of earth’s
resources, collapse of biodiversity, overpopulation and over-consumption, the
bioaccumulation of persistent toxins, and achieving ecological sustainability. It also
describes the contributions theology can make to the healing of the world. The book’s
overall objective is to provide a text that nurtures the learning community in critical
reflection and ethical action to benefit the future of our planet and the common good.

Callicott, J. Baird. Earth’s Insights: A Survey of Ecological Ethics from the Mediterranean
Basin to the Australian Outback. Berkeley, Calif.: University of California Press, 1994.

Callicott presents a systematic discussion of Indigenous and traditional environmental

ethics and suggests that there are similarities between recent postmodern trends and
traditional, ecocentric worldviews. Drawing on the work of Taoist scholars, Callicott
outlines how deep ecological and contemporary feminist thought on “appropriate
technology” and “sustainable development” share Taoist concepts of harmony,
aesthetic order, process-orientation, and the ideal of wu-wei (non-action).

Camosy, Charles C. For Love of Animals: Christian Ethics, Consistent Action. Cincinnati, OH:
Franciscan Media, 2013.

For Love of Animals is an honest and thoughtful look at our responsibility as Christians
with respect to animals. Many Christians misunderstand both history and their own
tradition in thinking about animals. They are joined by prominent secular thinkers who
blame Christianity for the Western world's failure to seriously consider the moral status
of animals. This book explains how traditional Christian ideas and principles—like
nonviolence, concern for the vulnerable, respect for life, stewardship of God's creation,
and rejection of consumerism—require us to treat animals morally.

Campolo, Tony. How to Rescue the Earth without Worshipping Nature: A Christian’s Call to
Save Creation. Milton Keynes: Word, 1992.

In How to Rescue the Earth Without Worshiping Nature, best-selling Christian author
Tony Campolo outlines his practical program of Earth stewardship, which he calls
"creation care." Presenting a biblically based perspective on creation, Campolo outlines
specific things readers can do to help restore the environment, not worship it, while
demonstrating how to experience nature in the profound ways that Jesus and the Apostle
Paul did. In conclusion, Campolo emphasizes the importance of the Church’s positive
contribution to the “green” movement.
Cannato, Judy. Field of Compassion: How the New Cosmology is Transforming Spiritual Life.
Notre Dame, IN: Sorin Books, 2010.

This book attempts to show how the new cosmology and the Christian faith can have a
harmonious relationship with one another. The author, a spiritual director and retreat
facilitator, follows thinkers like Pierre Teilhard de Chardin and Thomas Berry, both of
whom reconcile Christianity with evolutionary cosmology. According to Cannato,
Christian faith and contemporary scientific research converge in their affirmation of the
interconnectedness of life and of human participation in an evolving universe.

Caplan, Merry W. "Compassion, Creation, and Community: A Case for Humane Education."
Ph.D. diss., The Union Institute, 1993.

From Abstract: This study first investigates humankind's interconnectedness to the

rest of creation. It surveys scientific theory, philosophical postulations, the major
world religions, and emerging religious options that are inclusive of all Beings.
From this survey, compassion emerges as the distillation of humankind's collective
wisdom and primary to peace and justice. Therefore, the second section of this study
investigates the underpinnings of compassion. The concepts of attachment,
empathy, and inclusivity are established as necessary to the facilitation of
compassion. Compassion is then explored as a functional ethic. The third section
explores the utilization of the ethic of compassion in re-visioning Earth as a
community. The actual process of building a community with Earth and other
species is approached by defining community, building an understanding of the
meaning of community, and developing the qualities and principles of community
in relationship to Earth. This is fleshed out by presenting the process of community
building with Earth or re-earthing from the perspective of a personal journey.
Finally, a history of humane education as well as a curriculum in humane education
is presented as praxis to the theory of a whole Earth community. This study is a
synthesis of seemingly diverse areas of study and the methodology is
interdisciplinary. The outcome of this approach is the presentation of a plan of
action that, while practical, leads to the broadening of the definition of both
community and self to include other mortals and Earth.

Carmichael, Cassandra. Responsible Purchasing for Faith Communities. Takoma Park, MD:
Center for a New American Dream, 2002.

This 34-page guide published by and available from the Center for a New American
Dream is a concise “how to” for “greening” congregations. It is a great way for
congregations to be environmentally and socially responsible by maintaining their
building and grounds a bit differently. The guide offers eight simple actions
congregations can take that promote social justice, are good for the planet and help
save money.

Carmody, John. Ecology and Religion: Toward a New Christian Theology of Nature. New
York: Paulist Press, 1983.

A Catholic theologian introduces a Christian theology of nature that is responsive to

the environmental crisis. This theology utilizes a methodological approach based on
the thought of Jesuit theolgian, Bernard Lonergan. In the first part of the book
Carmody examines issues relating to science, technology, economics, politics, ethics,
and religion, and raises questions about the ultimate horizon or value-framework
within which they must be understood. In the second part of the book, Carmody
presents foundational attitudes of a converted Christian ecological consciousness (e.g.,
a sacramental sense of nature within a horizon of grace and a commitment to personal
authenticity). After turning to biblical and traditional theologies of nature for
applicable insights, he organizes these insights into a constructive approach that
revolves around the “ontological core” of God’s endowment of being to all things.
This yields concepts regarding the respect of nature’s independent rights.

Carpenter, Mary Colleen, editor. An Unexpected Wilderness: Christianity and the Natural
World. Maryknoll, NY: Orbis Books, 2015.

At a time when ecological issues are prominent in religious and social discourse, this
volume expresses a broad range of insights and opinions on ecology and the
relationship between Christianity and the natural world. Topics are not limited to
traditional environmental issues, but instead feature a variety of academic disciplines and
experiences to dwell on "wildernesses" that are sometimes dangerous, sometimes
sanctuaries, and often the source of graced encounter.

Carr, Paul. "Sacramental Water and the Challenge of Global Warming." Journal of Faith and
Science Exchange 5(2001): 97-101.

ABSTRACT: Process theologian Marjorie Suchocki redefines sin as (1) the violation of
relationships, (2) the absolutizing of the self and the denial of interdependence, and (3)
rebellion against the creation. The challenge of our day is to update Christian liturgy,
which celebrates our being “creatures created in the image of God,” with a conscience, so
that we will conserve and sacrifice for the good of creation, our children, and their
descendents. Science tells us that we can reduce emission greenhouse gases in the future
by using passive and active solar energy for heating and generating electricity with
windmills, semiconducting solar cells, and hydropower. Perhaps water’s sacramental
power can cleanse us from the unintended consequences of our past sins, give us new
vision for the future, with the courage to recognize our interdependence with creation.

Carroll, John E., and Albert LaChance, eds. Embracing Earth: Catholic Approaches to
Ecology. Maryknoll, N.Y.: Orbis, 1994.

LaChance and Carroll provide a collection of diverse perspectives on the relationship

of Catholic faith and environmental concerns. The preface is written by Thomas Berry
and is followed by both a foreword written by Miriam Therese MacGillis, and an
introduction, written by the editors. Nineteen essays follow including essays on: basic
 concepts in Judaism and Christianity (Frederick G. Levine on sacrifice and the land;
John E. Carroll on the Christian ethic); cosmology and cosmogony (Albert J.
LaChance on God, the cosmos, and culture; Beatrice Bruteau on the cosmos as a
“Theotokos Project”, specific social issues relating to ecology (David S. Toolan on
population, Mary Rosera Joyce on bodiliness and sexuality, Richard C. Haas on
economic productivity, Albert J. Fritsch on appropriate technology, Marc Boucher-
Colbert on community-supported farming, William McNamara on language pollution);
Catholic spiritual traditions (Franciscan, by Richard Rohr and Keith Warner;
Benedictine, by Terrence G. Kardong; Ignatian, by William J. Wood; Ascetic, by
David M. Sherman); the eucharist (Charles Cummings); and new approaches to
spirituality (Tessa Bielecki, Paula Gonzalez). Wayne Teasdale provides a concluding
reflection. The book ends with a prayer for animals from an English church.

Carroll, John E., Paul Brockelman, and Mary Westfall, eds. The Greening of Faith: God, the
Environment, and the Good Life. Hanover, N.H.: University Press of New England, 1997.

Theologians, philosophers, and environmentalists make their cases for an ethic of

ecological responsibility based on a spiritual vision of nature. The essays in part one
argue for seeing the environmental crisis as a spiritual issue (Timothy C. Weiskel,
Paul Brockelman, Stephen C. Rockefeller). Part two presents approaches from
Jewish, Evangelical, Catholic, and ecumenical Protestant faiths (Rabbi Everett
Gendler, Calvin B. DeWitt, Jay McDaniel, Albert J. Fritsch), while other religious
perspectives (e.g., Buddhism, Native American, ecofeminist) are expressed in part
three (Stephanie Kaza, Twobears, Catherine Keller, ecofeminism). The final chapters
argue that we must expand our understanding of the environmental problem and
begin to identify it as the human problem. Essays in this section focus on an ethic of
ecological replenishment based on reverence (John E. Carroll), ecopsychology
(Albert J. LaChance), and the religious significance of the universe story (Thomas
Berry).

Case-Winters, Anna. Reconstructing a Christian Theology of Nature. Burlington, VT: Ashgate,

2007.

Aiming to facilitate a Christian response to contemporary environmental issues, this book

presents a thorough examination of the limitation and the contributions that a Christian
theology can make in the effort to cultivate a more sustainable world. The author, a
professor of theology, looks at many criticisms of Christian relationships with nature,
including problems of anthropocentrism, the desacralization of nature, dualisms that
oppose spirit and matter, and resistance to scientific research. To reconstruct a theology
that addresses environmental issues effectively, she draws on resources from process
thinking, feminist theology, and the science and religion dialogue.

Castillo, Daniel P. An Ecological Theology of Liberation: Salvation and Political Ecology.

Maryknoll, NY: Orbis Books, 2019.
 What is the relationship between salvation, human liberation, and care for creation? To
answer this question Daniel Castillo expands on the ideas presented in Gustavo
Gutiérrez's classic work A Theology of Liberation and proposes a novel concept: green
liberation theology. Castillo places Gutiérrez in dialogue with a diverse array of
theological, ecological, and socio-scientific discourses, drawing upon the work of Jon
Sobrino, Willie James Jennings, Walter Brueggemann, Ellen Davis, and others, paying
special attention to Pope Francis' encyclical Laudato Si'.

Castleman, Robbie. "The Evangelical Spirituality of Creation Care and the Kingdom of
God." In For All The Saints: Evangelical Theology and Christian Spirituality, edited by
Timothy George and Alister McGrath. Louisville, KY: Westminster John Knox, 2003.

Catholic Bishops’ Conference of the Philippines. “What Is Happening to Our Beautiful

Land?” a Pastoral Letter on Ecology from the Catholic Bishops of the Philippines. SEDOS
4 (1988): 112–15.

This 1988 pastoral letter calls ecological degradation a threat to life and social
stability in the Philippines. It reflects on the original beauty of the island’s native
ecosystems as well as the wounds inflicted by exploitative “progress.” The Bishops
call Filipinos to be stewards of creation in order to preserve and heal their homeland.
He also points to what he sees as signs of hope in Filipino culture. The letter also
argues that the care for the Earth is nurtured and sustained by various strands of
Christian faith, including devotion to Mary. Specific actions for individuals,
churches, governments, and nongovernmental organizations (NGOs) are also
recommended.

Catholic Church. "Global Climate Change: A Plea for Dialouge, Prudence and the Common
Good." Washington, DC: United States Conference of Catholic Bishops, 2001.

This is a 2001 statement by the US Catholic Bishops arguing for dialogue and the
common good in public debates about US policy on Global Climate Change. They
argue, “At its core, global climate change is not about economic theory or political
platforms, nor about partisan advantage or interest group pressures” but “about the
future of God’s creation and the one human family.” Further, they argue “the United
States bears a special responsibility in its stewardship of God’s creation to shape
responses that serve the entire human family.” Finally they argue that the focus of
dialogue should be on the needs of the poor, the weak, and the vulnerable.

Cavanaugh, William T., editor. Fragile World: Ecology and the Church. Eugene, OR:
Cascade Books, 2018.

In Fragile World: Ecology and the Church, scholars and activists from Christian
communities as far-flung as Honduras, the Philippines, Colombia, and Kenya present a
global angle on the global ecological crisis--in both its material and spiritual senses--and
offer Catholic resources for responding to it. This volume explores the deep
interconnections, for better and for worse, between the global North and the global South,
 and analyzes the relationship among the physical environment, human society, culture,
theology, and economics--the "integral ecology" described by Pope Francis in Laudato
Si'.

Cherry, Conrad. Nature and Religious Imagination: From Edwards to Bushnell. Philadelphia,
Pa.: Fortress, 1980.

An analysis of the role of physical nature in the American religious imagination from
the early eighteenth to the mid- nineteenth century, focusing on representative New
England theologians (e.g., Jonathan Edwards, Samuel Hopkins, Lyman Beecher,
William Ellery Channing, and Horace Bushnell). Cherry argues that Edwards regarded
nature as a collection of “images or shadows of divine things” but that his successors,
who were more inclined to moralism, legalism, and rationalism, saw nature primarily
as a system of moral laws and didactic signs. According to Cherry, a more profound
symbolic- imaginative response to nature was renewed in the religious romanticism of
Bushnell. Though understandings of nature since this time have been dominated by
Darwinism and the religious imagination of the urban and industrial social
environment, American religion, according to Cherry, faces the same struggle to
connect symbolic awareness with moral resolve.

Chial, Douglas L. “The Ecological Crisis: A Survey of the WCC’s Recent Responses.”
Ecumenical Review 48, no. 1 (January 1996): 53–61.

Chial contends that, in spite of efforts within the World Council of Churches (WCC)
to redefine the theology of creation and humanity’s role within it, no coherent
theology or ethic has emerged to effectively address the current crises. He reviews
significant developments in the WCC discussion, from the Justice, Peace, and
Integrity of Creation (JPIC) program launched in 1983 to the Theology of Life
program initiated in 1994. While there is agreement on some basic points, the
transition from theology to action and to an eco-centric spirituality has yet to be made.

Cho, Hyun-Chul. An Ecological Vision of the World: Toward a Christian Ecological

Theology for Our Age. Roma, Italy: Editrice Pontificia Universita Gregoriana, 2004.

Choe, Jae Ho. "The Ethical Implications of James M. Gustafson's Theocentric

Perspective for the Natural Environment." Ph.D. diss., Westminster Theological
Seminary, 2001.

From Abstract: The goal of this study is to examine whether James M. Gustafson's
environmental ethics from a “theocentric” perspective is theocentric, as he claims, or
rather anthropocentric, contrary to his claim. He explicitly states that his ethics derives
from a “theocentric” perspective. But he also claims that he bases ethics on an
anthropocentric, epistemological foundation, namely, human experience corrected by
the empirical sciences rather than by divine revelation. How is it possible for
Gustafson to establish theocentric ethics based on an anthropocentric foundation?
Christ, Carol. She Who Changes: Re-Imagining the Divine in the World. New York, NY:
Palgrave, 2003.

In this work, the author brings goddess studies and feminist thought into dialogue with
the Process thought of Charles Hartshorne to re-imagine God as co-creative, immanent,
evolving goddess of continuous creation.

Christiansen, Drew, and Walter Grazer, eds. “And God Saw That It Was Good”:
Catholic Theology and the Environment. Washington, D.C.: United States Catholic
Conference, 1996.

Includes essays and materials that explore the theological foundations of a Catholic
approach to environmental questions. The editor’s introduction describes the United
States (US) Bishops’ Environmental Justice Program and recent Catholic statements
regarding the environment. Essays address: environmentalist critiques of Catholic
tradition (Anne M. Clifford), eschatology (John F. Haught), religion and modern
cosmology (David Toolan), and the role of creation in liturgy and sacraments (Kevin
W. Irwin). Also discussed are ecological implications of the Benedictine monastic
tradition (Hugh Feiss), Catholic social teaching on human dignity (Christine Firer
Hinze) and the common good (Drew Christiansen), and virtue ethics (Deborah
Blake). Appendices include statements by Pope John Paul II and various Bishops’
conferences in the US, the Philippines, Italy, etc. Reprints from parish resources on
stewardship, consumption, and scientific controversy are also included.

Christie, Douglas E. The Blue Sapphire of the Mind: Notes for a Contemplative Ecology. New
York: Oxford University Press, 2013.

In The Blue Sapphire of the Mind, Douglas E. Christie proposes a distinctively

contemplative approach to ecological thought and practice that can help restore our sense
of the earth as a sacred place. Drawing on the insights of the early Christian monastics as
well as the ecological writings of Henry David Thoreau, Aldo Leopold, Annie Dillard,
and many others, Christie argues that, at the most basic level, it is the quality of our
attention to the natural world that must change if we are to learn how to live in a
sustainable relationship with other living organisms and with one another. He notes that
in this uniquely challenging historical moment, there is a deep and pervasive hunger for a
less fragmented and more integrated way of apprehending and inhabiting the living
world--and for a way of responding to the ecological crisis that expresses our deepest
moral and spiritual values. Christie explores how the wisdom of ancient and modern
contemplative traditions can inspire both an honest reckoning with the destructive
patterns of thought and behavior that have contributed so much to our current crisis, and a
greater sense of care and responsibility for all living beings.

Chryssavgis, John. Creation as Sacrament: Reflections on Ecology and Spirituality. New York:
T & T Clark, 2019.
 The global ecological crisis affecting humanity's air, water, and land, as well as the
planet's flora and fauna, has resulted in manifest fissures on the image of God in creation.
Chryssavgis examines, from an Orthodox Christian perspective, the possibility of
restoring that shattered image through the sacramental lenses of cosmic transfiguration,
cosmic interconnection, and cosmic reconciliation. The viewpoints of early theologians
and contemporary thinkers are extensively explored from a theological and spiritual
worldview advanced and championed by the Orthodox Church in the modern world, this
book encourages personal and societal transformation in making ethical and economic
choices that respect creation as sacrament.

Chryssavgis, John and Bruce V. Foltz, Editors. Toward an Ecology of Transfiguration:

Orthodox Perspectives on Environment, Nature and Creation. New York: Fordham University
Press, 2013.

Can Orthodox Christianity offer spiritual resources uniquely suited to the environmental
concerns of today? This book makes the case emphatically that it can indeed. In addition
to being the first substantial and comprehensive collection of essays, in any language, to
address environmental issues from the Orthodox point of view, this volume (with
contributions from many of the most influential theologians and philosophers in
contemporary world Orthodoxy) will engage a wide audience, in academic as well as
popular circles―resonating not only with Orthodox audiences but with all those in search
of a fresh approach to environmental theory and ethics that can bring to bear the
resources of ancient spirituality, often virtually unknown in the West, on modern
challenges and dilemmas.

Chun, Su Bog. "A Study on the Social Responsibility of a Local Church for Environmental
Preservation: Focused on Bosung- Gun." D.Min. diss., Howard University, 2003.

Chung Hyun Kyung. “Welcome the Spirit; Hear Her Cries: The Holy Spirit, Creation, and the
Culture of Life.” Christianity and Crisis 51, nos. 10–11 (15 July 1991): 220–23.

This address to the 1991 Assembly of the World Council of Churches in Canberra,
Australia, sparked considerable debate on syncretism and cultural pluralism in
Christianity. Chung uses the Korean concepts of Han, the grief and anger of the spirits
of persons who died unjustly; Ki, life energy; and Kwan In, the goddess of compassion
and wisdom, to link God’s compassionate spirit to the spirits of the human and
nonhuman victims of injustice and to the struggle for a culture centered on life and
interconnectedness.

Clark, J. Michael. Beyond Our Ghettos: Gay Theology in Ecological Perspective. Cleveland,
Ohio: Pilgrim Press, 1993.

Informed by ecofeminist thought, process thought, and personal experience in the gay
male community, Clark argues for the need to expand the horizon of gay theology in
order to address various ecological issues. He deconstructs the hierarchical and
“heteropatriarchal” paradigms of Christianity and Western science as having
 supported the domination and disvaluation of the natural world and all non-white-
male-heterosexual persons. Ecotheologies appealing to scripture or endorsing a
stewardship ethic (e.g., James Nash) are rejected by Clark because they are bound to
heteropatriarchal paradigms. In contrast, Clark regards the god/dess paradigm as being
completely immanent and adopts a radically egalitarian view of the intrinsic value of
all life. From this standpoint he offers relational interpretations of sin and justice,
critiques individualistic economics, and affirms the value of locatedness in one’s own
home and community.

Clark, Stephen R. L. How to Think about the Earth: Philosophical and Theological Models for
Ecology. London: Mowbray, 1993.

Clark, a British philosopher, struggles with questions relating to what type of religious
ideology can best address the environmental crisis. He then sympathetically criticizes
contemporary proposals including: Goddess-worship, polytheism, National Socialism,
process philosophy, and evolutionary theism. Arguing on behalf of a more orthodox,
Platonic Christianity, Clark believes that the crisis is the unintended result of our wish
to live better lives. The crisis, according to Clark, is not the consequence of Christian
or Enlightenment philosophy. He asserts that we need a genuine appreciation for the
Otherness of the nonhuman world and a critical, realistic effort to “see things as they
are.” Clark offers ecological interpretations of the Sabbath and the doctrine of
Atonement and advocates a sacramental theism that affirms that “the world exists as
incarnating Beauty.” He argues that humans should seek to be responsive to that
beauty in both our human and our nonhuman neighbors.

Clarke, Peter and Tony Claydon, eds. God's Bounty?: The Churches and the Natural World.
Woodbridge, Suffolk, UK: Ecclesiastical History Society, 2010.

This volume is a collection of scholarly essays addressing the tension between science
and religion, particularly in light of the implications of this tension for relationships
between Christian churches and the natural environment. Essays address a wide range of
themes, including theology, the Scientific Revolution, evolution, human stewardship of
nature, utopian communities, and more. This volume touches on a wide historical and
geographical spectrum ranging from missionary encounters with the New Worlds to
understandings of nature in early modern Italy and Hungary.

Clifford, Paula. “All Creation Groaning”: A Theological Approach to Climate Change and
Development. London: Christian Aid, 2007.

Taking the idea that climate change is a serious justice issue, Clifford sets out to report on
the progress of how Christian churches are dealing with climate-related injustices
imposed upon the poor. By proposing a theological model based on relationships, which
is founded in her interpretation of the New Testament, Clifford additionally puts forward
some practical theories on how Christians can take action against impending global
disaster.
Clinebell, Howard J. Ecotherapy: Healing Ourselves, Healing the Earth. Philadelphia, Pa.:
Fortress, 1996.

Clinebell, a pastoral psychotherapist, argues that reversing the planet’s ecological

deterioration is the most important health challenge facing humans today. Clinebell
argues that in order to overcome this “eco-alienation” one must engage in therapy
and education that recognizes humanity’s psychological interdependence with the
Earth as well as the transformation of human conscious and unconscious attitudes,
feelings, and memories. The “ecological circle,” which forms the basis of this model
of ecotherapy and ecoeducation, is comprised of experiences relating to nature’s
healing and nurturing energy,nature’s source in God, and motivation toward Earth-
nurturing action. Clinebell, referencing ecofeminism and creation- centered
spirituality, discusses ways in which religion can play ecologically creative or
destuctive roles and presents a number of ecotherapy and ecoeducation tools and
methods.

Clines, David J. A., ed. The Bible and the Future of the Planet: An Ecology Reader. The
Biblical Seminar, no. 56. Sheffield, England: Sheffield Academic Press, 1998.

Clipson, Mary Catherine. "Sustainable Living: A Case Study of Nuns and Their Beliefs,
Attitudes and Practices." Ph.D. diss., University of New Hampshire, 2000.

From Abstract: This dissertation is a case study of monastic nuns in the context of
sustainable living. The essential core question is: How has the way of life of nuns
in a monastic community been a sustaining one. There are six chapters:
Introduction, Historical Context and Overview, Methodology, The Context and
People of The Priory of Our Lady of Peace, Analysis of Data, and Synthesis and
Interpretation.

Clough, David. On Animals: Systematic Theology. (Vol. 1) New York: T&T Clark, 2012.

The argument of Clough’s On Animals is that Christian theology has come to rely on ill-
considered renditions of the distinction between human beings and other animals that are
implausible, unbiblical, theologically problematic, and misleading. Such accounts need
urgent reconsideration. Hence, On Animals offers a reconstruction of Christian doctrine
with regard to the question of how to think theologically about animals. Ethically
speaking, the thrust of this book is arrived at by asking the question: What should we do
in our relationships with other creatures? Topics covered include the problems involved
in anthropocentric interpretations of creation, creaturely difference between humans and
nonhumans, the creatureliness of Christ, the import of the theory of atonement for
animals, and the scope of redemption for the entire earth community.

--------. “All God’s Creatures: Reading Genesis on Human and Non-human Animals.” In
Reading Genesis After Darwin, edited by Stephen C. Barton and David Wilkinson, 145-162.
Oxford: Oxford University Press, 2009.

Claiming that the Christian tradition has barely begun to adequately read Genesis after
Darwin, Clough argues for the theological necessity of displacing the anthropocentric
readings of Genesis that have become ensnared in Christian orthodoxy. His aim is to
begin again the project of reading Genesis with particular reference to our understanding
of the relationship between human beings and nonhuman life. Clough provides a brief
survey of anthropocentric hermeneutics in Genesis and counters such interpretive
approaches by critiquing methods of biblical interpretation that assume human separation
from the processes of biological evolution. A new reading of Genesis, he says, will have
deep implications for the practice of Christian doctrine, as well as Christian ethics as
related to the nonhuman world.

Cloutier, David. Walking God’s Earth: The Environment and Catholic Faith. Collegeville,
MN: Liturgical Press, 2014.

How does the Catholic tradition understand the significance of the environment, and what
are the implications for our daily lives? In Walking God’s Earth, David Cloutier provides
a concise, accessible, and spiritually engaging introduction to these questions. Cloutier
emphasizes the importance of “finding our place” within God’s created order, showing
how spiritual experiences and scriptural narratives guide us to a humble and realistic
perspective, one that often clashes with the presumptions of society. In its focus on
practical ways of living out this message, the book identifies key areas—food, fuel,
dwelling places, work, and leisure—where Catholics can bring their faith convictions into
daily living. We are called to handle the things of God’s creation in holy, sacramental
ways, as an essential part of our vocation to live out our faith. Walking God’s
Earth emphasizes the importance of connecting both spiritually and morally, our
environmental lives with the basics of our faith in hope that God’s desire for “the renewal
of the earth” may be realized in our own desires and in the practices of our communities.

Coad, Dominic. “Creation’s Praise of God: A Proposal for a Theology of the Non-Human
Creation.” Theology 112 (May/June 2009): 181-189.

ABSTRACT: The theme of creation's praise of God has occasionally appeared in

ecological theological literature but its full potential has not yet been realized. An
engagement between the biblical text and Christian tradition, exemplified by Psalm 148
and the work of Thomas Aquinas, may allow this theme to take on a greater importance.
Understanding praise as essential to creation's being allows humanity and non-humanity
to be identified much more closely while producing a theology which is firmly grounded
in the richness of orthodox Christian tradition.

Coates, Peter. Nature: Western Attitudes since Ancient Times. Berkeley, Calif.: University of
California Press, 1998.
 This brief introductory survey of the history of “nature” in the Western world (e.g.,
ancient Greece and Rome, North America, Britain, and Germany) is intended to
synthesize the studies of others rather than to offer new or original scholarship. Coates
emphasizes the extremely complex and multivalent character of what has been meant
by “nature” and the influence of material and ideological factors on perceptions of,
attitudes toward, and the uses of, nature. Early chapters are chronological, on ancient
Greece and Rome, the Middle Ages, and the early modern period. Later chapters are
more thematic, discussing the encounter with aboriginal and Asian cultures, an
appreciation for landscapes, Romantic and ecological reassessments of nature, the
appropriation of “nature” in divergent political ideologies, and projections of the
demise of nature as physical reality or as symbol.

Cobb, John B., Jr. The Earthist Challenge to Economism: A Theological Critique of the World
Bank. New York: St. Martin’s Press, 1999.

Cobb critiques the regnant religion of our time, “economism” (the domination of
society by economic goals), as a concept that is exemplified by the World Bank. He
interprets the history of the West as a succession of dominant religions (e.g.,
Christianism, nationalism, economism, and an emergent Earthism) and notes that each
of these adopted a different penultimate object of devotion. The book traces the
history of the World Bank, including its response to criticism that it has policies
detrimental to the interests of the environment and the poor. Cobb is particularly
concerned to show how the Bank’s policies and practices flow from its guiding
economistic ideology, and judges it possible, but unlikely, that the Bank will become
an “Earthist” institution. He ends by outlining his understanding of “Christian
Earthism” in which God, known in Jesus Christ, is the ultimate object of devotion but
is served through the service of the Earth and its inhabitants.

--------. Sustaining the Common Good: A Christian Perspective on the Global Economy.
Cleveland, Ohio: Pilgrim Press, 1995.

Convinced that the economy is the primary determinant of what happens to the Earth,
Cobb has occupied himself in the past couple of decades with criticizing current
economic policies that he believes are devastating the Earth and human communities.
In this book he argues for ways to reverse damaging economic structures. This
selection from Cobb’s speeches and essays begins with a chapter introducing the
theological perspective undergirding Cobb’s critique as well as some key economic
ideas. This is followed by another chapter that examines economics and “economism”
in a broader humanistic and historical context. Chapter three presents Cobb’s view of
the importance of community as the unit of economic development, and three other
chapters bring the economic perspective developed in For the Common Good
(Herman E. Daly and Cobb, q.v.) to bear on the specific issues of the debt crisis, free
trade, and George Bush’s “new world order.”

--------. Is It Too Late? A Theology of Ecology. Rev. ed. Denton, Tex.: Environmental Ethics
Books, 1995. Original edition, Beverly Hills, Calif.: Bruce Publishing, 1972.
 In his first major statement on ecology and theology, Cobb argues that the
environmental crisis requires a new, ecological vision and a rethinking of traditional
Christian and Western philosophical assumptions. Cobb argues that Christianity has
contributed to the problem by absolutizing the value of human life and primitive
religion, and finds that Taoism, secular atheism, and neopaganism are also inadequate.
He argues instead for a new Christianity that views humans and nonhumans as having
value but he accords absolute value to God alone. The practical corollaries of his
views are ecological asceticism and population control. Cobb also elaborates on his
vision of nature as a dynamic and fragile system of interdependence, a system of
which humans are a part, and a system wherein the nonhuman world is viewed as real
and intrinsically valuable. He concludes with a call for a commitment to God as the
Creative Process that bestows and enriches life. This edition includes minor revisions
from the 1972 original, with a new afterword and bibliography.

--------. Sustainability: Economics, Ecology, and Justice. Maryknoll, N.Y.: Orbis, 1992.

Calling upon Christians to help build a more just and sustainable society, Cobb
addresses the role of both individuals and the Church in pursuing social justice and
emphasizes the importance of envisioning a better future. Advocating “realistic hope”
as an alternative response to both despair and complacency, he discusses the
economic, political, and theological changes that are required for dealing with the
current ecological crisis and for attaining the vision of a more sustainable future.

--------. “Sociological Theology or Ecological Theology?” In Process Theology as Political

Theology, 111–34. Philadelphia, Pa.: Westminster Press, 1982.

Cobb, a process theologian, attempts to show why political theology, represented by

Johann Baptist Metz (based on Kantian, anthropocentric presuppositions), must
include ecological concerns. He also argues that process theology, primarily informed
by Whiteheadian theology that is more ecological in orientation, also needs to be
informed by sociological understanding. He notes that basic differences between the
two types of theological orientation remain.

Cohen, Jeremy. “Be Fertile, Fill the Earth and Master It”: The Ancient and Medieval Career of
a Biblical Text. Ithaca, N.Y.: Cornell University Press, 1989. Reprint, Lanham, Md.: University
Press of America, 1991.

Moving between rabbinic texts, biblical scholarship, canon law, and scholastic theology,
Jeremy Cohen’s study of Genesis 1:28 over hundreds of years of Jewish and Christian
interpretation responds to Lynn White, Jr.’s famous claim that “fill the earth and master
it” provides a centuries old mandate for humans to exploit the environment. Cohen argues
that the bestowal of dominion in the first chapter of Genesis was primarily of
anthropological significance, understanding humankind between animals and angels
within the natural hierarchy of the cosmic frontier. Cohen’s study additionally shows the
 ways in which Genesis 1:28 undergirded discussions on celibacy and the command to
procreate in various Christian interpretations of the text by charting the process by which
sexual reproduction came to be included under natural law.

Cohen-Kiener, Andrea. Claiming Earth as Common Ground: The Ecological Crisis through the
Lens of Faith. Woodstock, IL: Skylight Paths Publishing, 2009.

In this book, Rabbi Andrea Cohen-Kiener shows how faith traditions can mobilize
communities to develop positive responses to the challenges of the current ecological
crisis. Along with her own reflections, she includes selections from other religious
environmentalists. Overall, the book aims to show how Earth provides a common ground
for cooperation between religious communities in efforts to facilitate the emergence of a
more peaceful, just, and sustainable Earth community.

Cokesbury. Caring for God's Earth. Nashville, TN: Cokesbury, 2002.

This study guide is devoted to paragraph 160, “The Natural World” in the Book of
Disciplines of the United Methodist Church. Each chapter examines one of the
sections within Paragraph 160 in the light of relevant scripture. Examples of actual
individuals and congregations engaged in ministry around environmental issues are
provided. This resource will help congregations develop ministries based on the
teaching of The United Methodist Church and what has worked for others. This study
can be used for seven to eleven sessions.

Commission for Racial Justice, United Church of Christ. Toxic Wastes and Race in the
United States: A National Report on the Racial and Socioeconomic Characteristics of
Communities with Hazardous Waste Sites. New York: United Church of Christ, 1987.

This report by a national church-based civil rights agency comprehensively

documented the presence of hazardous waste sites in racial and ethnic communities
throughout the United States (US) and was a major stimulus to the growing
environmental justice movement. The data are from two studies, an analytical study
focusing on commercial hazardous waste facilities and a descriptive study focusing
on uncontrolled toxic waste sites. The report concludes that race is a major factor
related to the presence of hazardous wastes in residential communities in the US. The
report recommends that addressing the issue of hazardous wastes in minority
communities has become a priority at all levels of government and has become the
concern of churches, corporations, universities, and community organizations.

Compton IV, John W. “Creaturely Ontology in Practice: John Zizioulas in Dialogue with Ritual
Theory” in Sacramental Theology: Theory and Practice from Multiple Perspectives, edited by
Bruce T. Morrill, 19-29. Basel, Switzerland: MDPI, November, 2019.
(http://www.mdpi.com/books/pdfview/book/1804).

This article is born out of a deep concern for our current ecological crisis and serves as a
beginning foundational work for how the Christian tradition can address global climate
 change. Our current way of being gives precedence to the autonomous individual, whose
freedom is characterized by disregard for other creatures. John Zizioulas’ communal
ontology demonstrates that as the world was created out of God’s loving will, it is
comprised of relationship. Living into individuation and division is a refusal of this
communion with other creatures and God, but the Eucharist serves as the ritual that
brings Christians into communion through the remembrance of Christ. Through the
continuous practice of the ritual, participants are then formed to live into this subjunctive
‘as-if’ world without ritual precedence. In this way, the Eucharistic practice can prepare
practitioners to live into the kenotic service to a world broken by individuation that has
led to global climate change and creaturely destruction

Conlon, Jim. Geo-Justice: The Emergence of Integral Ecology. Union, NJ: Planetary People
Press, 2017.

Dedicated to Pope Francis, this new edition of Geo-Justice boasts not only a foreword by
Thomas Berry and a new foreword by fellow priest and earth-rights activist, Sean
McDonagh, but also a fully revised text. The new edition contains fresh poetry from
Conlon, reflections on Laudato Si', and updated practices that incorporate another 25
years' worth of experience in preparing lay people for community work and ministry.

Conradie, Ernst M. “Interpreting the Bible Amidst Ecological Degradation.” Theology 112
(May/June 2009): 199-207.

This essay explores the role of interpretative strategies in biblical interpretation. It is

argued that “doctrinal constructs” play a crucial role in appropriating the significance of
biblical texts in and for a particular contemporary context. Various such constructs
typically employed for an ecological biblical hermeneutics are analyzed. Suggestions are
offered towards the use of more sophisticated constructs, with reference to the notions of
the “liberation of creation,” the “wisdom of God,” and the “whole household of God.”

--------. “The Road Towards an Ecological Biblical and Theological Hermeneutics.” Scriptura 93
(2006): 305-14.

--------. An Ecological Christian Anthropology: At Home on Earth? Adlershot, England:

Ashgate, 2004.

Conradie, who claims that ecological theology requires a reinvestigation of traditional

Christian doctrine, sets out to form an adequate proposal on the “proper place” of
humanity within the earth community. Beginning with the idea that human beings are “at
home on the earth,” Conradie does not utilize a biological approach that assumes
humans’ inextricable connection to the ecosystems in which we live, but he rather
emphasizes that we belong to the earth by virtue of our eschatological longing. The
Christian hope, Conradie claims, is not that the earth is our true home, but that our true
home will be established in the new earth of God’s eschatological presence. He defends
this idea in critical conversation throughout the book with contemporary ecotheologies,
 the tradition of Reformed theology, recent contributions on anthropology emerging from
the dialogue between theology and science, and contemporary African theology,
particularly theology within the South African context.

--------. Ecological Theology: A Guide for Further Research. Bellville, South Africa:
University of the Western Cape, 2001.

--------. "Stewards or Sojourners in the Household of God?" Scriptura 73(2000): 153-174.

This article examines the proper place of human beings within the household (oikos)
of God. It takes recognition of the eschatological dimension of God’s household and
suggests that the place of humans as sojourners, rather than stewards, is to prepare
for the homecoming of all the inhabitants of God’s household.

--------. Hope for the Earth: Vistas on a New Century. Bellville, South Africa: University of the
Western Cape, 2000.

--------. “A Further Indexed Bibliography on Christian Theology and Ecology.” Scriptura 52

(1995): 27–64.

Part one provides entries supplementing Conradie’s previous bibliography with

new titles and earlier publications traced through new search methods. The
introduction repeats his argument that much of the literature merely reiterates
that “something must be done about the ecological crisis” while part two
provides a thematic index.

--------. “Ecology and Christian Theology: An Introduction with a Comprehensive,

Indexed Bibliography.” Scriptura 47 (September 1993): 52–104.

Conradie summarizes the state of current theological reflection on ecology and

provides a bibliography and index to assist future work. The environmental crisis has
led many to claim that Christianity can and should contribute a solution to this
problem but proposals for action are often absent or superficial. He suggests,
however, that a critical reassessment of Christianity in light of the crisis must also be
pursued. An extensive index that sorts entries according to topics and themes is also
included.

Conradie, Ernst, and David Nugent Field, eds. A Rainbow Over the Land: A South African
Guide on the Church and Environmental Justice. South Africa: Western Cape Provincial
Council of Churches, 2000.

This book provides local Christian communities in South Africa with a guide to
engage with issues of environmental justice. This guide: calls for an environmental
awareness amongst churches in South Africa; explains the need for environmental
justice; presents Biblical and theological material for study; reflects on the
ecological heritage of Christianity; provides material that may be used in Christian
 worship; collects examples and stories of Christian communities already involved in
promoting a healthy environment; and calls the church in South Africa to a new
commitment, conversion and covenant to engage with issues of environmental
justice.

Conradie, Ernst M. and Hilda P. Koster, eds. T & T Clark Handbook of Christian Theology and
Climate Change. New York: T & T Clark, 2019.

The T&T Clark Handbook of Christian Theology and Climate Change entails a wide-
ranging conversation between Christian theology and various other discourses on climate
change. Given the far-reaching complicity of "North Atlantic Christianity" in
anthropogenic climate change, the question is whether it can still collaborate with and
contribute to ongoing mitigation and adaptation efforts. The main essays in this volume
are written by leading scholars from within North Atlantic Christianity and addressed
primarily to readers in the same context; these essays are critically engaged by
respondents situated in other geographic regions, minority communities, non-Christian
traditions, or non-theological disciplines.

Conroy, Donald and Rodney Petersen, eds. Earth at Risk: An Environmental Dialogue
Between Religion and Science. Amherst, NY: Humanity Books, 2000.

This edited volume, introduced by Ian Barbour, brings together religious scholars, to
discuss the intersection of science and religion in terms of ecological crises. Though
the volume mainly deals with Christianity, a few other traditions are represented. The
four basic sections are: Science in Dialogue with Religion (religion and science),
religion caring for creation (religion and ecology); Sustainable Communities and
Environmental Justice (ethics, justice, and ecology); and Strategies for Education,
Ministry, and Building Sustainable Communities (practical applications/analyses of
institutional life). Each chapter ends with a list of questions for group discussion, and
the book ends with an annotated bibliography.

Cook, Stephen and Corrine Patton, eds. Ezekiel's Hierarchical World: Wrestling with a Tiered
Reality. Atlanta, GA: Society of Biblical Literature, 2004.

This edited volume examines the “hierarchical world” in the book of Ezekiel. Three
chapters deal with the implications of hierarchy for the earth: “God’s Land and
Mine: Creation as Property in the Book of Ezekiel” by Julie Galambush; “From
Harshness to Hope: The Implications for Earth of Hierarchy in Ezekiel” by Keith
Carley; and “The Silence of the Lands: The EcoJustice Implications of Ezekiel’s
Judgment Oracles” by Norman Habel.

Cooper, Tim. Green Christianity: Caring for the Whole Creation. London, England: Spire, 1990.

Green Christianity is a treatment of the relationship between Christianity and the

environment. Cooper, a Christian and prominent member of the American political Green
Party, systematically describes the sources and severity of the global crisis, looking closely at
 the fundamental changes being urged by the contemporary environmental movement. By
investigating issues related to pollution, affluence, and nuclear energy, Cooper highlights the
urgent ecological challenges that modernity issues to the Christian faith, as well as
Christianity’s inherent resources for confronting the contemporary environmental crisis.

Crysdale, Cynthia and Neil Ormerod. Creator God, Evolving World. Minneapolis, MN:
Fortress Press, 2013.

Cynthia Crysdale and Neil Ormerod here present a theology of God in light of supposed
tensions between Christian belief and evolutionary science. Creator God, Evolving
World clarifies a number of confused assumptions in an effort to redeem chance as an
intelligible force interacting with stable patterns in nature. By clarifying terms often used
imprecisely in both scientific and theological discourse, the authors make the case that
the role of chance in evolution neither mitigates God's radical otherness from creation nor
challenges the efficacy of God's providence in the world. Finally, this view of God and
the evolving world yields implications for our understanding of human action. Moral
agency, even God's work of redemption, unfolds according to an ethic of risk rather than
by the quick fix of determinative control.

Cuppitt, Don. “Nature and Culture.” In Humanity, Environment, and God: Glasgow Centenary
Gifford Lectures, ed. Neil Spurway, 33–45. Oxford: Blackwell Publishers, 1993.

Cuppitt claims that it is no longer possible to separate nature and culture; “nature” is
a cultural product, and culture is part of our “natural” environment. He explains this
development in terms of a shift from a “Cartesian” world of substantial, spiritual
selves whose relations with its physical environment are external, to a “Hegelian”
world in which we are inseparably woven into nature and culture. Christianity,
likewise, must trade its hierarchical, dualistic theology of creation for a theology of
redemption in which these are overcome.

Dalton, Anne Marie. A Theology for the Earth: The Contributions of Thomas Berry and
Bernard Lonergan. Ottawa: University of Ottawa Press, 1999.

This book outlines four major influences upon Thomas Berry’s project of developing a
new cosmology that meets the contemporary ecological challenge: Giambattista Vico,
world religions, Teilhard de Chardin, and his engagement with modern sciences and
“ecological crises.” After this helpful overview of Berry’s work, the author brings
Berry into dialogue with the work of Bernard Lonergan’s theological method (chapter
six), offering a theological analysis of Berry’s work based upon Lonergan’s method in
chapter 7, in hopes that Berry’s work will thus be able to contribute to the renewal of
Christian theology in light of the ecological crisis.

Daly, Herman E., and John B. Cobb, Jr. For the Common Good: Redirecting the Economy
toward Community, the Environment, and a Sustainable Future. 2d ed., updated and expanded.
Boston: Beacon Press, 1994.
 Daly, an economist, and Cobb, a theologian, are both influenced by Whitehead’s
process philosophy. In this book they join together in order to reconstruct current
economic theory on the basis of a view of human beings as persons-in-community
rather than as isolated individuals. They then describe an alternative to current
growth-oriented economies that both serves communities and respects various
environmental limitations. Focusing on key concepts of market success, economic
success, Homo economicus, and land, they explain how the abstractness of economic
theory alienates it from the needs of the real world and offers what they regard as a
more realistic way of thinking. They outline the policy implications of their
viewpoint, focusing mainly on the United States, and propose specific reforms and
changes in religious worldviews that can help lead to a just, participatory, and
sustainable economic order. Revised chapters on national security and the “Index of
Sustainable Welfare” are presented in the 1989 edition. The book also includes an
afterword on issues relating to money, debt, and wealth.

Daneel, M. L. African Earthkeepers: Wholistic Interfaith Mission. Maryknoll, NY: Orbis,

2001.

This book recounts the history, work, and theological underpinnings of the
Traditionalist and Independent Christian Shona earthkeepers of the Masvingo
Province in Zimbabwe, who fight ‘the war of the trees’ against ecological degradation.
The first part of the book recounts the history of the earthkeeping mission and the
second part deals with the Christian dimension of this work. This book is an abridged
yet thorough version of Daneel’s two-volume work on Earthkeepers, available from
the University of South Africa Press.

--------. “Earthkeeping in Missiological Perspective: An African Challenge.” Mission Studies

13, nos. 1–2 (1996): 130–88.

Dantine, Wilhelm. “Creation and Redemption: An Attempt at a Theological Understanding in

Light of Contemporary Understanding of the World.” Scottish Journal of Theology 18, no. 2
(1965): 129–47.

According Dantine, understanding the relationship between creation and redemption

must be approached through the doctrine of humanity. History and nature are no
longer neatly separable. With increasing human knowledge and power over the
world, the future of the cosmos has become dependent upon responsible human
action in history. Christ’s cosmic importance therefore belongs to his humanity, not
just his divinity, and faith in Christ gives the courage to accept human cosmic
responsibility.

Davis, Ellen F. Scripture, Culture, and Agriculture: An Agrarian Reading of the Bible. New
York: Cambridge University Press, 2009.

Davis applies agrarianism, or “a way of thinking and ordering life in community that is
based on the health of the land and of living creatures,” as a biblical hermeneutic for
 understanding humanity’s relationship with the material necessities of life. By bringing
the agrarian mindset of biblical authors to the fore, she interfaces ancient Israel’s
understanding of land health, food, and community with modern land issues through
sustained conversation with contemporary agrarian writers, most notably Wendell Berry.
Davis’ investigation of the Bible’s perspective on humanity’s relationship with the land
thus provides her a unique position from which to address the contemporary global crisis
in agriculture. As such, she provides a hopeful outlook on the agricultural problems we
presently face, highlighting the deep biblical resources that could lead humanity to
cultivate new habits of mind and a clear path into a wiser, more sustainable future.

Davis, John Jefferson. "Economic Growth vs. the Environment? The Need for New Paradigms
in Economics, Business Ethics, and Evangelical Theology." Evangelical Review of Theology
26.3(2002): 265-275.

This article looks at the historical problems (perceived and real) between
environmentalists and the business and evangelical Christian communities. He offers a
paradigm switch for the God-human relationship from one of merely God and
humans, to one that includes mutual interaction between God-humans-and nature. He
names this new paradigm from which an Evangelical, environmental business ethic
can be formulated the model of “theocentric, creation-connectedness.”

--------. “Ecological ‘Blind Spots’ in the Structure and Content of Recent Evangelical Systematic
Theologies.” Journal of the Evangelical Theological Society 43/2 (June 2000): 273-286.

ABSTRACT: The purpose of this paper is to argue that certain “blind spots” in the
structure and content of recent evangelical systematic theologies have contributed to the
neglect of environmental issues and environmental stewardship in certain segments of the
evangelical subculture. More specifically, it will be argued that deficiencies in the
doctrines of creation and the atonement in evangelical systematic theology textbooks
have contributed to this problem. After a brief introduction to the historical background
of evangelical theological reflection on environmental issues, an “ecological audit” of the
treatment of these two critical theological loci will be undertaken for twenty
representative evangelical systematic theology texts published since 1970. The paper will
conclude with an analysis of the results, and with a call for evangelical theologians to
correct an imbalance in the treatment of the doctrine of creation and an omission in the
doctrine of the atonement, so as to provide a more adequate theological basis for
evangelical environmental ethics.

Deane-Drummond, Celia E. A Primer in Ecotheology: Theology for a Fragile Earth. Eugene,

OR: Cascade Books, 2017.

This book serves as an introduction to the burgeoning field of ecothology, illustrating

both its variety and its commonality across different Christian theological divides. Some
of the questions addressed in this short book include the following: How can the Bible
still make sense in the context of climate change and biodiversity loss? Who on earth is
 Jesus Christ, and what does he mean for us in today's world? How can Christians be
faithful to their traditions while responding to pressing calls to be engaged in
environmental activism? What is the relationship between theory and practice, and local
as well as global demands, and how is this relationship expressed in different ecclesial
settings? How can we encourage each other to develop a sense of the earth as divine gift?
Written in clear, accessible style, this book walks readers through difficult concepts and
shows the way different sources in Christian theology have responded to one of the most
significant cultural issues of our time.

--------. Ecology in Jurgen Moltmann’s Theology. Eugene, OR: Wipf & Stock, 2016.

This book offers a critical and constructive analysis of the contribution of Jürgen
Moltmann to the field of ecotheology. Moltmann is one of the foremost and influential
contemporary theologians of our time, but his specific contribution to ecotheology has
received relatively scant attention in the secondary literature. The author deals sensitively
with the relevant scientific aspects necessary in order to develop an adequate theology of
the natural world. She also offers a careful and constructive analysis of the specific
systematic theologies of creation, humanity, eschatology, and Trinity that are woven into
Moltmann's rich interpretation of the relationship between God and creation.

--------. Christ and Evolution: Wonder and Wisdom. Minneapolis, MN: Fortress Press, 2009.

Christ and Evolution is an exercise in the development of a Christology that takes due
account of evolutionary theory without succumbing to an identification with or alienation
from it. Offering a way of thinking creatively and critically about Christ and evolution
without pretending one discourse can be fused with the other, Deane-Drummond also
moves into considerations of issues in the theology of nature, anthropology, eschatology,
and the Trinity. Emphasizing the evolutionary importance of “theodrama” in the Christ
event, throughout the book Dean-Drummond converses with theologians such as Karl
Rahner, Jürgen Moltmann, Teilhard de Chardin, and Hans Urs Balthasar, as well as the
work of animal behaviorists Frans de Waal and Marc Bekoff.

--------. Eco-Theology. London: Darton, Longman and Todd, 2008.

In this book, professor of theology and biological sciences Deane-Drummond provides a

comprehensive approach to ecological theology. She examines various perspectives
related to ecology and the environment, and she connects them with various ecologically-
oriented theological movements and topics, including biblical interpretation, Christology,
theodicy, spirit, eco-feminism, eschatology, and justice. The book examines the global
context of eco-theology, including perspectives from the global North, South, East, and
West.

--------. “Shadow Sophia in Christological Perspective: The Evolution of Sin and the
Redemption of Nature.” Theology and Science 6 (2008): 13-32.
 ABSTRACT: Drawing on animal ethological studies, this article considers the possibility
of a form of morality existing in animals and its relationship with human morality. Given
this capacity, I argue that first we need to reflect more carefully on human sin and evil in
evolutionary terms. Second, I question the adequacy of the traditional divide between
moral and natural evil as well as consider the possibility of anthropogenic evil. Third, I
suggest that a theological response to nonhuman morality should include discussion of
the atonement, but traditional categories prove inadequate. Fourth, drawing on Sergii
Bulgakov, I explore the idea of shadow sophia as representing a multivocal theodicy that
is capable of holding together a tapestry of different theological responses to evil. Finally,
I discuss the redemption of nature in the light of the foregoing discussion.

--------. Genetics and Christian Ethics. Cambridge: Cambridge University Press, 2006.

This book argues for a particular theo-ethical approach to genetics that derives from a
modified version of virtue ethics, drawing particularly on a Thomistic understanding of
the virtues, especially prudence, or practical wisdom, and justice. Though the whole
book deals with the overall issue of genetics, the author argues that the debates around
genetics affect the way we perceive ourselves and the natural world, and has many
implications for the future of society. Chapter nine deals specifically with genetics and
environmental concern.

--------. The Ethics of Nature. Malden, MA: Blackwell, 2004.

In this book the author draws on the Thomistic tradition of virtue ethics to
develop a Christian ethic of nature. Specific chapters bring this ethic into
dialogue with: environmental ethics, animal ethics, biotechnology, cloning, and
eco-feminist ethics. The final chapter concludes with steps toward what the
author calls “an ethic of wisdom.”

--------. Creation Through Wisdom: Theology and the New Biology. Edinburgh: T&T
Clark, 2000.

Creation through Wisdom attempts to develop a theology of creation as a reply to more

truncated accounts that simply fit theology into scientific reasoning. More specifically,
through investigations of Sergii Bulgakov, Teilhard de Chardin, Thomas Aquinas,
Hildegard de Bingen, and most notably the deep wisdom traditions of the Hebrew Bible,
Deane-Drummond weaves together the images and lessons of wisdom with various
threads of scientific knowledge in her attempt to map out a new way of relating to the
two that does justice to both theological and scientific inquiry. It is her aim throughout
the book to give theology a clearer, more relevant voice in the debate over human
wisdom in our current context of scientific innovation and discovery.

--------. Ecology in Jurgen Moltmann’s Theology. Texts and Studies in Religion, vol. 75.
Lewiston, N.Y.: Edwin Mellen Press, 1997.
 A published doctoral dissertation that examines and critiques Moltmann’s effort to
recast a Christian theology of creation in more ecological terms. Deane-Drummond
argues that Moltmann’s ecological theology of creation is not a complete break with
his earlier theology of hope, but that it has seeds in his earlier emphasis on
interconnectedness and God’s indwelling in creation, a concept that developed into
his re-imaging of God as social trinity and of humankind as interdependent
community. Her critical appreciation focuses on the relation between Moltmann’s
Trinitarian theology and its multiple, eclectic sources, and on his eschatological
vision for the future. While Moltmann’s theology is an inspiring first step, she finds it
overly speculative, saying too much about God and too little about creation, and
lacking a scientific understanding of concrete biological reality.

--------. A Handbook in Theology and Ecology. London: SCM Press, 1996.

Deane-Drummond’s Handbook has as its premise the hope that all Christian traditions
have the potential to discover and express ecological concern. At its core, the book aims
to begin to bridge the gap between academic theology and practical education, ministry,
and reflection. Ecumenical in scope, A Handbook in Theology takes into account the most
recent developments in both theological and environmental issues in order to translate
them in a way that is accessible for all types of Christian church communities to engage
in the conversation between traditional theology and contemporary “green” cultural
contexts. Topics covered are ecology and biblical studies, Celtic Christianity, women’s
studies, ethics, liturgy, the Gaia hypothesis, politics, and the future orientation of
ecotheology.

Deane-Drummond, Celia and David Clough, eds. Creaturely Theology. London: SCM Press,
2009.

Creaturely Theology deals not with animals per se, but with the practices around human
attitudes to creatureliness, both in our own nature and in that of other forms of life. By
taking account of creaturely finitude and humans’ contextual relativism and inadequacy,
the book attempts to reflect critically upon human relations to God as well as the larger
creaturely realm. Myriad approaches to thinking about animals and humans’ relationship
to animals are provided, including reflections on historical, systematic, and hermeneutical
methods, as well as ethical and ecological perspectives. Contributors include Denis
Edwards, David Clough, Stephen R.L. Clark, Celia Deane-Drummond, Michael
Northcott, and Christopher Southgate, among others.

Deane-Drummond, Celia, Bronislaw Szerszynski and Robin Grove-White, eds. Re-Ordering

Nature: Theology, Society, and the New Genetics. London: T&T Clark, 2003.

This edited volume is the fruit of a conference at the Centre for the Study of
Environmental Change at Lancaster University in 2000, “Re-ordering Nature:
 Theology and the New Genetics.” Two questions guide the volume: “What contribution
does, can and should Christian theology and religious insights make to debates about
genetic technologies? And, in turn, what (if any) major challenge might the new
genetics pose to our existing Christian theological resources for thinking about the
human place in the world?” Part I covers the current debates in theology brought about
by biotechnology; Part II involves reflections on specific case-studies in biotechnology;
Part III analyzes public concerns about biotechnology; and part IV offers some
constructive theological approaches toward biotechnologies.

Deane-Drummond, Celia and Rebecca Artinian-Kaiser, eds. Theology and Ecology Across the
Disciplines: On Care for Our Common Home. New York: T & T Clark, 2018.

Theology and Ecology Across the Disciplines draws from a variety of academic
disciplines and positions in order to explore the role and nature of environmental
responsibility, especially where such themes intersect with religious or theological
viewpoints. Covering disciplines such as history, philosophy, literature, politics, peace
studies, economics, women's studies, and the ecological sciences as well as systematic
and moral theology, the contributors emphasize how these positions have begun to
develop distinct perspectives on urgent ecological issues, as well as pointing toward
specific practices at the local and international level. This volume provides a
multidisciplinary point of departure for urgent conversations on environmental
responsibility that resist simplistic solutions. Rather, the contributors highlight the
complex nature of modern ecology, and suggest creative ways forward in the situation of
an apparently intractable global problem.

Delio, Ilia, Keith Douglass Warner, and Pamela Wood. Care for Creation: A Franciscan
Spirituality of the Earth. Cincinnati: Saint Anthony Messenger Press, 2009.

This book integrates perspectives from environmental science and a spirituality based on
the life and thought of St. Francis of Assisi. The authors come from differing academic
backgrounds to argue that individual and cultural transformation are needed in order to
effectively respond to contemporary environmental problems. They show how the Earth-
based spirituality of St. Francis (along with other figures throughout the history of
Christianity) can aid such transformation.

Deloria, Vine, Jr. For This Land: Writings on Religion in America. New York: Routledge,
1998.

This collection of Deloria’s essays reveal the complexity of religious affairs in

America. With a focus on Native American and Christian interactions, Deloria
explores how this complexity may generally inform the discipline of religious
studies. An introduction by James Treat provides Deloria’s biographical background
and contextualizes his essays. The essays are gathered from religious journals and
other works published over the last thirty years and are arranged into five thematic
sections intended to illustrate Deloria’s intellectual development: “White Church, Red
Power”; “Liberating Theology”; “Worldviews in Collision”; “Habits of the State”;
 and “Old Ways in a New World.”

--------. God Is Red. New York: Grosset and Dunlap, 1973.

Deloria makes a sustained critique of Western Christianity as incapable of providing

an adequate picture of the world and as helpless in the face of our current social and
environmental problems. He argues that we must follow the continent’s original
inhabitants and adopt an Indigenous spirituality, one rooted in the North American
land itself. Deloria shows how non-Indians are unwilling or unable to respond to the
problems of contemporary American Indians, and he demonstrates the failure of
Christianity in our contemporary situation. What our situation requires, if we are to
survive, Deloria argues, is a reorientation away from the categories of time and
history and toward space and place, away from individualism and toward
communalism—in other words, toward categories characteristic of American Indian
religions.

Derr, Thomas Sieger. “Religion’s Responsibility for the Ecological Crisis: An Argument
Run Amok.” Worldview 18, no. 1 (January 1975): 39–45.

Derr sets White’s “Historical Roots of the Ecologic Crisis” essay (q.v.) in the context
of White’s other writings on medieval science and technology, and in the context of
similar arguments by others before and since its original publication. He reviews the
arguments of White’s critics and the ways in which his essay has been misinterpreted
and misused—notably by forgetting White was himself a Christian. Nonetheless,
Derr believes White’s favoring of a Franciscan identification or comradeship with
nature subverts his own humane, democratic, Christian values.

--------. Ecology and Human Need. Philadelphia, Pa.: Westminster Press, 1975.
Originally published as Ecology and Human Liberation: A Theological Critique of the
Use and Abuse of Our Birthright (Geneva: World Student Christian Federation, 1973).

Drawing on his experiences with international ecumenical discussions, Derr confronts

the conflicts between environmentalism and the interests of the poor, focusing on
underlying religious and ethical assumptions and advocating an environmental ethic
centered on the welfare of human beings, especially the poor. Derr presents the
biblical worldview in terms of anthropocentrism, the desacralization of nature, and a
linear view of history. He considers and criticizes alternative views, including
revisionist biblical theology, process theology, and nature “remystifiers,” and
develops his view of human dominion over nature. Further chapters argue for
obligations to future generations, socially responsible use of private property, and
distinguishing quality of life issues from quantity of growth, while sharply criticizing
more “radical” proposals for limiting population and economic growth.

Derr, Thomas Sieger, James A. Nash, and Richard John Neuhaus. Environmental Ethics and
Christian Humanism. Nashville, Tenn.: Abingdon, 1996.
 Derr provides a sharp critique of environmentalism and environmentalist philosophy
from the standpoint of an unabashed, anthropocentric “Christian Humanism.” This
presentation is followed by critical responses on the topic. Derr defends what he
regards as the traditional understanding of Christian stewardship because he sees it has
having been directed toward human well-being. He rejects arguments for other norms
(e.g., nonhuman intrinsic value or rights) and criticizes White’s ecological complaint
against Christianity as well as Rolston’s biocentric ethics. He also dismisses issues
raised by ecofeminism and animal rights activists as having been “distractions” to the
main issue. Skeptical of most claims regarding severe environmental threats, he argues
for “moderate” and “rational” policies that put humans first and that balance
individual freedoms with the common good. Critiques of Derr’s work are also
presented. Nash, for example, strongly disagrees with Derr on many points while
Neuhaus agrees with much of Derr’s critique but claims that the “legitimate concerns”
of environmentalists could be addressed through a more orthodox yet innovative
Christological theocentrism. Derr’s responses to his critics are also included.

Dew, William H. “Religious Approach to Nature.” Church Quarterly Review 150, no. 299
(July-September 1950): 81–99.

Dew complains of the neglect of nature in religion and describes the unique character
of a religious (biblical) approach to nature. In contrast to philosophy, religion derives
the unity of nature from faith in God rather than inferring God from nature; in contrast
to scientific interpretations in terms of natural causes, it sees the wonder and sureness
of God’s activity; in contrast to aesthetics, it finds in nature not just beauty but a
“deeper quickening reality.” Still, Christianity can use all these to mediate and express
its faith in God’s sovereignty over the world.

DeWitt, Calvin B. Caring for Creation: Responsible Stewardship of God’s Handiwork.

Edited by James W. Skillen and Luis E. Lugo. Grand Rapids, Mich.: Baker Books, 1998.

DeWitt, an environmental scientist, contends that Christians, who profess to worship

the Creator, neglect and degrade the creation because they have succumbed to the
“number-one” religion of self-centered consumerism. He argues that Christians
should instead be like Jesus, who did not disregard creation but came as a servant to
heal and redeem it. Since Jesus Christ is the Lord of Creation, nature reveals God,
therefore human “dominion” should illustrate a caring stewardship. DeWitt
concludes by using God’s speech to Job about the Behemoth to contrast a religious
valuation of species with a market-oriented economic one. His respondents express
cautious appreciation but tend to be wary of connecting religious affirmations and
public policy.

--------. Earth-Wise: A Biblical Response to Environmental Issues. Grand Rapids, Mich.: CRC
Publications, 1994.

In this introductory text (published by the Christian Reformed Church for use by
church discussion groups), DeWitt surveys “seven provisions” and “seven
 degradations” of creation, setting scientific descriptions of environmental processes
and problems within a scriptural and doxological framework. He presents biblical
principles and theological foundations for an understanding of stewardship as
“serving and keeping” creation so that humans can join with all creation in the
praise and service of their creator. Concluding chapters suggest a method for
generating ideas for congregational action and provide responses to typical
conservative Christian objections to environmental activism.

DeWitt, Calvin B., ed. The Environment and the Christian: What Does the New Testament Say
About the Environment? Grand Rapids, Mich.: Baker Book House, 1991.

This collection of papers from an Au Sable Forum (1987) remains one of the only
extended discussions of the ecological implications of the New Testament’s
doctrine of creation that is integrally linked to Christology and eschatology.
DeWitt’s introduction notes the difficulty of getting “New Testament Christians” to
pay attention to creation, and summarizes the environmental problematic under the
rubric of “seven degradations of creation.” Other chapters, mostly by Evangelical
scholars, discuss: Christ as Creator and Redeemer (Loren Wilkinson); Christ as the
Second Adam (Ronald Manahan); Christ’s resurrection as the vindication of
creation (Raymond C. Van Leeuwen); the Kingdom of God (Gordon Zerbe), and
Jesus’ ministry as a paradigm for approaching the environmental crisis (Vernon
Visick). DeWitt’s epilogue provides a summary statement, and is followed by an
appendix reviewing prior literature on the environment and the New Testament
(David S. Wise).

DeWitt, Calvin B., and Ghillean T. Prance, eds. Missionary Earthkeeping. Macon, Ga.: Mercer
University Press, 1992.

This collection of papers from a conference sponsored by the Au Sable Institute of

Environmental Studies critiques the ways in which missionary activities have had
destructive environmental impacts and provides models of more helpful alternatives.
Dennis Testerman reviews the history and prospects of missions in relation to
environmental concerns. Case studies by Ghillean Prance, Robert Clobus, Mutombo
Mpanya, and James W. Gustafson are drawn from the Amazon, Ghana, Zaire, and
Thailand.

Dialog: A Journal of Theology. Special Issue, "Saving the Planet." 42.3(September 2003).

This special issue of Dialog is devoted to Christian responses to environmental issues.

Articles include: “Drilling in the Cathedral” by Larry Rasmussen; “Ecological
Theology: Roots in Tradition, Liturgical and Ethical Practice for Today” by Rosemary
Radford Ruether; “Sustaining a Sacramental Commons” by John Hart; “Ecology
Needs Theology” by David Siegenthaler; “Globalization in Light of Luther’s
Eucharistic Economic Ethics” by Cynthia Moe-Lobeda; and “So that He Might Fill
All Things: Comprehending the Cosmic Love of Christ” by H. Paul Santmire.
Dimitrios, the Ecumenical Patriarch. Orthodoxy and the Ecological Crisis. Gland, Switzerland:
World Wildlife Fund, 1990.

This short booklet quotes scripture, Orthodox theologians, writers, and the Eastern
liturgy in order to present the Orthodox view of the creation, redemption, and
sanctification of the whole cosmos, and of humanity’s role as the “priest of creation.”
Included is a message by Ecumenical Patriarch Dimitrios declaring Sept. 1 to be the
day of protection of the environment and a description of “Project Ormylia,” an effort
to introduce methods of organic farming in an area of northern Greece where
pesticides have previously been heavily utilized.

Doughty, Robin W. “Environmental Theology: Trends and Prospects in Christian Thought.”

Progress in Human Geography 5, no. 2 (1981): 234–48.

Doughty, a geographer, surveys a range of theological interpretations of the natural

world from the mid-1960s to the late 1970s (with some attention to earlier figures such
as Paul Tillich, Reinhold Niebuhr, and Martin Buber) in the light of Lynn White’s
claim that Western religion is hostile to nature. While finding White’s characterization
too sweeping, Doughty believes that appeals to traditional Christian thought are
insufficient; a theology of nature requires process thought’s vision of human
participation in the ongoing creative purpose in the cosmos.

Dowd, Michael. Earthspirit: A Handbook for Nurturing an Ecological Christianity. Mystic,

Conn.: Twenty-Third Publications, 1991.

Intended for personal and group study, and with abundant quotations from others, this
book introduces the “new cosmology” proposed by Thomas Berry to the layperson
and argues that it is compatable with, and even enriches, Christian faith. Dowd claims
that cosmology is fundamental to spirituality, and that our current problem is that we
are “between stories”—the old biblical story of creation and the new scientific story of
evolution—and that we have not integrated our spirituality with new scientific
knowledge. He reinterprets traditional doctrines through an understanding of evolution
as the means by which God creates and through which God’s will is revealed, and
offers ways of integrating this understanding into daily life through “disciplined love,”
meditation, and other exercises. An annotated bibliography and “pledge of allegiance
to the Earth” are also included.

Dowdall, Samantha Ann. "Roots of the Spirit: Interrelationships Among Ecological Actions
and Attitudes, Nature-Related Exceptional Human Experiences, Spirituality, and Well-Being."
Ph.D. diss., Institute of Transpersonal Psychology, 1998.

From Abstract: This was a study of people who reported one or more nature-related
exceptional human experiences and how the experience(s) may have influenced their
psychological health and well-being, personal and spiritual perspectives, and
ecological viewpoints and actions. A 25-item, 5-point Likert scale instrument was
developed to determine types of ecological actions participants were most likely to
 take in protecting the environment. Positive environmental attitudes were significantly
related to a more Taoistic approach to life (less egocentric grasping and striving), a
greater density of exceptional, mystical, and unitive experiences, and greater
psychological well-being. Enhanced physical, psychological, and/or spiritual well-
being, and heightened ecological interests and actions were reported by 83% as
outcomes of their experiences. 68% reported experiences beginning in childhood.
Findings indicate that meaningful experiences in nature may facilitate well-being,
spirituality, ecological commitment, and enhance environmental education.

Dryness, William. “Stewardship of the Earth in the Old Testament.” In Tending the Garden:
Essays on the Gospel and the Earth, edited by W. Grandberg Michaelson, 50-65. Grand Rapids:
Eerdmanns, 1985.

Dryness, through his examination of the theme of stewardship in the Old Testament, shows
that both creation and humanity must be understood as created by God to be testimonies to
God’s goodness in their interaction. That is to say, the earth was created so that something
may happen between God and God’s creation, something that is called the covenant in the
Old Testament, which comes to full expression in the Incarnation of Christ. Rather than
interpreting human beings as the apex of creation, Dryness argues that things in the created
order must be seen from a proper perspective to understanding their full value. This means
seeing human beings as having a distinct responsibility to care for the earth.

Duchrow, Ulrich, and Gerhard Liedke. Shalom: Biblical Perspectives on Creation, Justice,
and Peace. Geneva: World Council of Churches Publications, 1989.

This contribution to the “conciliar process” preceding the World Council of

Churches 1990 convocation on Justice, Peace, and the Integrity of Creation (JPIC)
by two German authors, emphasizes the relationship of “the biblical assurances” to
this theme and their implications for the churches. Part one summarizes the
problems of militarism, injustice, the destruction of creation, and the conflicts
within the churches over these issues. Part two offers biblical perspectives on
overcoming violence—between humans and nature, between rich and poor, and
between nations—and uses the concept of shalom to integrate the themes of the
liberation of creation, justice among humans, and peace within the world. Part three
considers how different ways of being in the Church relate to shalom and the world
situation, and how the church can better promote shalom through the conciliar
process. Appendices give examples of Christian efforts on behalf of creation,
justice, and peace.

Duffy, Kathleen. Teilhard's Mysticism: Seeing the Inner Face of Evolution. Maryknoll, NY:
Orbis Books, 2014.

Pierre Teilhard de Chardin (1881-1955), a French Jesuit priest and scientist, charted
a new path in reconciling Christian theology with evolutionary science. Here, a
theologian-scientist examines Teilhard's mysticism, showing how science can
 illuminate the mystical path, while also demonstrating the compatibility between
Teilhard's thought and current frontiers in scientific exploration.

Duncan, Geoffrey. What A World. London: Granary Press, 2002.

Eaton, Heather. Introducing EcoFeminist Theologies. New York, NY: T&T Clark, 2005.

This is a concise and thorough introduction to Eco-feminist theologies. Included are

discussions of the various types of eco- feminist thought (cultural, social, Marxist,
etc.), and an overview of the history and topics in eco-feminist theology.

Eaton, Heather, and Lois Ann Lorentzen. EcoFeminism and Globalization: Exploring
Culture, Context, and Religion. Lanham, MD: Rowman & Littlefield, 2003.

This edited volume brings together eco-feminist thinkers from all over the world to
discuss the intersection of globalization, religion, and eco-feminism. Topics include:
Economic Globalization, Gender, The Environment, and Case studies from Sacrad
Groves in Kenya, Chiapas, Tiaanese Buddhist Women, Con-Spirando, and Japan.
Contributors include: Mary Mellor, Celia Nyamweru, Aruna Gnanadason, Noel
Sturgeon, Wan-Li Ho, Ivone Gebara, and Greta Gaard.

Eberhart, Timothy Reinhold. Rooted and Grounded in Love: Holy Communion for the Whole
Creation. Eugene, OR: Pickwick Publications, 2017.

God's invitation to join in the love feast of Holy Communion resounds at the very heart
of the Christian faith and life. But how are Christians faithfully to gather together in
relational bonds of love - in particular, through our daily bread and common cup - amidst
a global market economy sustained by social and ecological violence? Drawing on the
holiness-communitarian and agrarian-ecological traditions, Rooted and Grounded in
Love provides a systematic theological affirmation of holiness as divine wholeness in
examining our present industrial agro-economy while also promoting a practical vision
for how Christians might participate in the emergence of a more ecologically sustaining,
economically charitable, and politically just food system.

Echlin, Edward P. Climate and Christ: A Prophetic Alternative. New York: Columbia University
Press, 2010.

Eco-theologian Dr. Ed Echlin proposes a Christian response to the challenges of

mitigating and adapting to climate change. He gives an overview of the facts of what
climate change is and how it is caused, and he criticizes the dominant economic paradigm
for its unsustainable goal of unlimited growth. Echlin argues that Christianity must
integrate ecological perspectives and furthermore, that such an integration also requires
Christianity to include evolutionary theory into its ideas and practices. Echlin gives an
account of the ecology implicit in Jesus’ own life and the agrarian Jewish context in
which Jesus lived.
--------. The Cosmic Circle: Jesus and Ecology. Dublin: Columba, 2004.

In the main part of this book, the author imaginatively reconstructs Jesus’ life as one
lived close to soil, land, farming and animals, or finds the ‘earth connection’ in the
Gospel narratives, sometimes in unexpected places. He discusses Jesus in his
Nazareth years, his baptism in the Jordan, with his effect on water and wilderness,
and his public ministry in Galilee and Judea. The Biblical commentary is interspersed
with observations, stories and reflections from the author’s own life. The book
includes reading and other aids to assist Christians to relate to the earth community.

--------. Earth Spirituality: Jesus at the Centre. New Alresford: John Hunt Publishing, 1999.

The author describes his own experiences within the earth community from boyhood
in Michigan, through Jesuit years, to the environmental movement in the UK. He
relates earth spirituality to Jesus on earth and as the beginning of the earth’s future.
The book concludes with resources for action and suggestions for prayer and
discussion.

Eckberg, Douglas Lee, and T. Jean Blocker. “Christianity, Environmentlaism, and the
Theoretical Problem of Fundamentalism.” Journal for the Scientific Study of Religion 35 (1996):
343-55.

ABSTRACT: Previous studies of the relationship between religion and environmentalism

have suffered the lack of measures of religious beliefs or of environmental attitudes and
behaviors, or samples that were not clearly representative or sufficiently large. We
address these problems using data from the 1993 General Social Survey, which has over
40 measures of environmental attitudes and actions, as well as a large number of
measures of religious membership, belief, and participation and other background
measures. We focus on 10 indexes of environmentalism and 3 indexes of religiosity. Our
findings give some support to the thesis of Lynn White that Christian theology has an
“antienvironmental” effect, and they do not support the contention that it has a
“stewardship” effect. There are, however, complications. We do find evidence of a “pro-
environmental” effect of religious participation. Further, the negative effect of Christian
“theology” seems to be largely an effect of fundamentalism or sectarianism. While this
could be theologically oriented, it might also be an offshoot of conflict between religious
conservatives and liberals.

Eco-Justice Working Group. Environmental Justice Resources. Elkhart, Ind.: National Council
of Churches, 1998.

A list of resources produced by the Eco-Justice Working Group of the National

Council of the Churches of Christ, its participating denominations, and the
Evangelical Environmental Network. The book includes materials for
congregational worship, education, and lifestyle, as well as resources for personal
 lifestyle and environmental advocacy.

Eco-Theology: The Journal of Religion, Nature, and the Environment. Equinox Publishers,
1996-2006. http://www.equinoxpub.com/journals/main.asp?jref=6

This journal has published ten years worth of articles (1996-) in the area of eco-
theology. For abstracts and a list of these articles, visit the journal's website:
http://www.equinoxpub.com/journals/main.asp?jref=6

Edwards, Denis. Deep Incarnation: God’s Redemptive Suffering with Creatures. Maryknoll, NY:
Orbis Books, 2019.

Based on the Duffy Lectures, an annual lecture series at Boston College, this book
explores the concept of "Deep Incarnation," a way of making connections between
incarnation and the whole of creation. Author Denis Edwards, who was an international
authority on the dialogue between science and faith, draws upon the work of Niels
Gregersen, Elizabeth Johnson, and others to address this question: "What relationship is
there between the wider natural world -- the world of galaxies and stars, mountains and
seas, bacteria, plants and animals -- and the life, death, and resurrection of Jesus Christ?"

--------. Partaking of God: Trinity, Evolution, and Ecology. Liturgical Press: Collegeville, MN,
2014.

The natural world around us is in crisis. We know it has a dynamic, evolutionary

character. How might we understand this world in relationship to God? Partaking of
God builds on the foundations of the dynamic trinitarian theology of Athanasius. It
develops into a theology of the Word as the divine Attractor and the Spirit as the Energy
of Love in evolutionary emergence. Then it explores God’s suffering with creatures, the
humility of God in creation, church teaching on the human soul in relation to
neuroscience, and grace and original sin in relationship to evolution. It culminates in a
Christian theology of ecological conversion.

--------. Ecology at the Heart of Faith. Maryknoll, NY: Orbis, 2006.

In Ecology at the Heart of Faith, Edwards argues that Christians must come to a new
understanding of the ecological meaning and consequences of their deepest faith
convictions. His constructive project proposes a theological response to the ecological
crisis by reinterpreting central Christian theological traditions in light of the
environmental issues that confront humans in the twenty-first century. Citing that the
Christian Church must respond to the call of “ecological conversion,” Edwards explores
the heart of the Christian faith—what has to do with a God who gives God’s self to
humans in Christ and the Spirit—to develop the ecological import of Christian theology
in our new, and increasingly worsening, ecological era. On such topics as what it is to be
human in the community of life, the experience of the Holy Spirit, the place of Jesus in
ecological theology, the ecological Trinity, the coming eschaton, and ecological liturgy,
 Edwards relates the salient aspects of the Christ event to the import of life’s intrinsic
interconnectedness.

--------. “Every Sparrow that Falls to the Ground: The Cost of Evolution and the Christ-Event.”
Ecotheology 11 (2006): 103-23.

ABSTRACT: Contemporary biology presents us with a 3.5 billion year story of life, a
story in which there is a great deal of pain, death and extinction of species. For theology,
this means an intensification of the old problem of natural evil. This article argues that
God does care for individual sparrows. It proposes that we can think of the Spirit of God
as being present in love to each creature here and now and of each creature finding
redemption in Christ. It explores possible ways of understanding the meaning of
redemption for individual sparrows.

--------. Breath of Life: A Theology of the Creator Spirit. Maryknoll, NY: Orbis, 2004.

Breath of Life sees Edwards arguing for a renewed theology of the Creator Spirit, or the
creative power behind the Big Bang and evolutionary development, that contributes not
only to right relations between human beings but also to right relations with other forms
of life, including plants, insects, animals, forests, and the earth’s atmosphere. The
theology of Spirit, Edwards writes, does not begin with Pentecost, but rather stretches all
the way back to the origins of the universe, over 14 billion years ago. By weaving
together the insights of cosmology and evolutionary biology with the Spirit theology of
Basil of Caesarea, the fourth-century church doctor, Edwards suggests that insights from
science and theology lead to a panentheistic worldview, wherein the Spirit of God is at
work within an interrelated universe the evolves within the life of the divine communion.

--------. ed. Earth Revealing--Earth Healing. Collegeville, MN: Liturgical Press, 2001.

This edited volume emerged from work being done by members of the “Eco-
Theology Project” at the Adelaide College of Divinity’s Centre for Theology,
Science and Culture in Australia. It is a volume that aims to reconstruct traditional
theological loci from within the context of the contemporary ecological crisis.
Topics include: place-based theology, globalization, pneumatology, Christology, the
trinity, eschatology, ecofeminism, and theological anthropology. Though useful for
all interested in eco-theology, it would serve as a good teaching tool in college and
seminary courses on eco-theology.

--------. Jesus the Wisdom of God: An Ecological Theology. Maryknoll, N.Y.: Orbis, 1995.

Edwards, an Australian Catholic priest, attempts to build an ecological theology

based on a systematic understanding of the Trinitarian God that flows from a
theology of Jesus Christ as the incarnate Wisdom of God and issues in a human
ecological praxis that respects each species as having intrinsic value. Part one
 develops Edwards’ “Wisdom Christology” as a way of understanding the identity and
saving work of Jesus, reviewing its foundations in the Hebrew and Christian
scriptures and utilizing it to explicate Christ’s relationship to creation, cosmology,
and ecology. Part two develops an understanding of the Trinitarian God of mutual
love and ecstatic fecundity as the center of an ecological theology by drawing on
Richard of St. Victor and Bonaventure to develop its implications for understanding
human beings as participants in the community of creatures.

EFSA Institute for Theological and Interdisciplinary Research. The Land is Crying for Justice: A
Discussion Document on Christianity and Environmental Justice in South Africa. Stellenbosch,
South Africa: EFSA, 2002.

The Land is Crying for Justice is a document devised of an extensive process of

consultation amidst representative members of the Ecumenical Foundation of South
Africa (EFSA) with the express intention of offering a resource and stimulus to help
Christians to engage in the struggle for environmental justice. Citing environmental
concerns unique to the South African population, the document chiefly addresses issues
related to ecological degradation, environmental racism, and sustainable economic
development. In affirming their faith in a God who provides South Africans with
“precious resources such as water, soil, and air,” the EFSA also calls upon South African
Christians to re-examine their theologies for the ways in which religious belief may
sanction the natural world’s present devastation.

Elnes, Eric E. “Creation and Tabernacle: The Priestly Writer’s Environmentalism.” Horizons in
Biblical Theology 16 (1994): 144-155.

ABSTRACT: In this essay, we will focus on the Priestly Writing, exploring the ways in
which P holds the natural and social worlds together through the twin motifs of creation
and tabernacle. In our examination, it will be shown that nature and culture are subtly
linked in the Priestly theology. Although this linkage has already been perceived by
scholars with regard to the creation account in Gen. 1-2:4a, most notably in the work of
Michael Welker, it is made more over in another Priestly creation account – the creation
of the tabernacle in Exodus 25-31 and 35-40.

Elvey, Anne F. An Ecological Feminist Reading of the Gospel of Luke: A Gestational Paradigm.
Lewiston, NY: Edwin Mellen Press, 2005.

In her ecological feminist reading of the Gospel of Luke, Elvey investigates the
intersection of four disciplinary currents: poststructural philosophy, ecological theology,
feminist theory, and biblical hermeneutics. In so doing, she expounds upon the Lukan
themes of attentiveness to the earth and humans’ relationship to their respective
ecological place. Drawing upon metaphors of “the other” and the character of the female
pregnant body, Elvey argues that the materiality of the earth, as recognized in the Gospel
 of Luke, demonstrates a sensitive hospitality not just to humankind, but all forms of life.
As such, humans must assent to our basic interconnectedness with the earth, Elvey says,
through a basic posture of responsible compassion and gratitude.

Emmerich, Susan Drake. "Faith-Based Stewardship and Resolution of Environmental Conflict:

An Ethnography of an Action Research Case of Tangier Island Watermen in the Chesapeake
Bay." Ph.D. diss., University of Wisconsin, 2003.

From Abstract: Since 1991 a conflict between the Chesapeake Bay Foundation (CBF)
and the watermen of Tangier Island had been escalating over pollution, declining
catch and regulations limiting the oysters, and Blue Crab harvest. An ethnography of
this watermen community showed that the islander's were predominantly
conservative Christians whose biblical worldview supported a stewardship ethic that
could be engaged to address the conflict and serve as a linguistic and conceptual
bridge between the different worldviews of CBF and the watermen community. The
watermen generally adhered to a faith-based, communal and experiential approach to
understanding the world; CBF had a scientific and ecosystem approach. Moreover,
some watermen viewed CBF as working to eliminate their livelihood, and some CBF
officials regarded watermen's worldview as a hindrance. Four lessons gained from
this research are: (1) Environmental conflicts often come not from differences in
objectives but from misperceptions, differences in worldviews and conflicting
methods of communication; (2) Environmental professionals should consider
community worldviews, including faith-based worldviews, recognizing that they
govern attitudes and conduct toward the environment, economy, neighbors, and
political participation; (3) Scientists and environmentalists can be more effective
when they respect faith-based worldviews as providing moral impulse to stewarding
the earth; and (4) A faith-based stewardship initiative can succeed in changing
attitudes and conduct toward environmental issues.

Elsdon, Ron. Greenhouse Theology: Biblical Perspectives on Caring for Creation. Tunbridge
Wells, England: Monarch, 1992.

Elsdon, a British Evangelical, provides a comprehensive review of the theme of the

goodness of creation in the Bible, arguing that it is integral to the Gospel itself. After
itemizing the obstacles to environmental concern by Christians, he examines familiar
terrain: the character of creation as portrayed in Genesis and other Biblical texts; the
nature of humanity as having been made in the “image of God” and endowed with
responsibilities of “dominion;” the consequences of the Fall; the relationship between
God, Israel, and the land; the prophetic critique of idolatry; Jesus’ incarnation and
miracles as affirming the goodness of creation; and New Testament teachings
regarding creation’s destiny. Final chapters consider issues such as:
environmentalism as an opportunity for evangelism, how to deal with the risks
associated with modern technology, the relationship between poverty and
environment, and matters related to spirituality and worship.

--------. Bent World: A Christian Response to the Environmental Crisis. Downers Grove, Ill.:
InterVarsity Press, 1981.

A lecturer in geology at University College, Dublin, Elsdon presents an Evangelical

Christian response to environmental problems—thereby justifying Christian
involvement on the basis that Christian insight into sin and salvation is essential for
dealing with a problem that is ultimately rooted in human fallenness. After briefly
setting out issues relating to material and energy resources, urbanization, and food,
Elsdon argues that salvation releases the believer from the insecurity that drives
acquisitive materialism, empowers the life and service of the Church, and has cosmic
and eschatological dimensions. Elsdon concludes with guidelines for Christian action,
including opposition to sinful social structures. He advocates new ways of thinking
and behaving that transcend the pursuit of economic affluence and show compassion
for future generations and concern for the Earth.

Engel, J. Ronald. “Ecology and Social Justice: The Search for a Public Environmental
Ethic.” In Issues of Justice: Social Sources and Religious Meaning, eds. Warren R.
Copeland and Roger D. Hatch, 243–63. Macon, Ga.: Mercer University Press, 1988.

Neither major form of environmental ethics—resource conservation ethics and eco-

centric ethics—addresses the full range of environmental and social justice values or
their internal systemic interdependence. Using tropical deforestation as a case study,
Engel proposes a democratic ethic of eco-justice, based on an ecological worldview in
which the principles of freedom, equality, and community are seen as inherent in
reality. Such a vision is religiously grounded, drawing support from the Jewish and
Christian traditions but not limiting itself to them.

Engel, J. Ronald, and Joan Gibb Engel, eds. Ethics of Environment and Development: Global
Challenge, International Response. Tucson, Ariz.: University of Arizona Press, 1990.

What would it mean to elevate sustainable development to the status of a global ethic?
The essays in this collection address this question from a diverse range of global,
cultural, and religious perspectives. Part one provides an overview of the global
ethical challenge in relation to technology (Rajni Kothari), development (Denis
Goulet), religion (Martin Palmer), and science (Holmes Rolston, III). Part two presents
international perspectives from Western Europe and North America (Stephen R.
Sterling, Arne Naess, Henryk Skolimowski, Robert J. Moore), Eastern Europe and the
Soviet Union (I. Laptev, Mihailo Markovic), South and Central America (Eduardo
Gudynas, David A. Crocker), Africa and the Middle East (C. K. Omari, Jimoh Omo-
Fadaka, Bill Clark, Mawil Y. Izzi Deen [Samarrai], and Asia (O. P. Dwivedi, S.
Sivaraksa, Simon Sui-Cheong Chau, Fung Kam-Kong). A section on the experience of
women (Hilkka Pietil, Ariel Salleh) is also included.

Evans, Bernard F., and Gregory D. Cusack, eds. Theology of the Land. Collegeville, Minn.:
Liturgical Press, 1987.

These papers, from a conference sponsored by the Virgil Michel Chair at St. John’s
 University (Minnesota) and the National Rural Life Conference (1985), as part of a
multi-year Theology of the Land Project, provide an attempt to develop a new,
biblically-informed ethic of land ownership and use in response to problems of food
shortages, farmland deterioration, and concentration in land ownership. Included are
papers on “traditional” American and alternative “communitarian” ethics of land use
(Leonard Weber), fertility and justice in the biblical covenantal theology (Walter
Brueggemann), regenerative agriculture as an implication of a responsible
“Dominion” ethic (C. Dean Freudenberger), Native American spirituality and religion
as a resource for re-thinking land ethics in America (John Hart), and the human right
to land and rights for the land itself (Richard Cartwright Austin).

Evdokimov, Paul. “Nature.” Scottish Journal of Theology 18, no. 1 (1965): 1–22.

This is one of three papers on creation and redemption prepared for the Faith and
Order Commission of the World Council of Churches that addressed issues raised by
Joseph Sittler’s “Called to Unity” address (q.v.). Evdokimov presents an Eastern
Orthodox perspective on the central role of humanity in creation’s destiny of union
with God through Christ. He contrasts biblical and Greek views of the universe and
describes the patristic view of creation. Evdokimov argues that humanity’s fall has
affected nature by placing the whole creation “in bondage.” He also argues that the
material universe will be liberated through participation in and with the redemption of
a “Christified” humanity. Evdokimov also shows how cosmic redemption relates to the
ecclesiology and liturgical practice of the Eastern Church.

Everett, William W. “Land Ethics: Toward a Covenantal Model.” In American Society of

Christian Ethics, Selected Papers, 1979, 45–73. Newton Center, Mass.: American Society of
Christian Ethics, 1979.

This paper sets forth a framework for understanding the ethical issues involved in land
use and ownership and proposes that the biblical covenantal model should be the basis
for a land ethic. Everett argues that a land ethic must take into account the complex
relationships occuring between parties that have claims to the land (e.g., God, nature,
society, and persons), the content of their land claims, and the goods they seek from
the land. Everett explains that there are several models of land ethics (e.g., market,
societal, ecological, and covenantal) and argues that the “land trust” movement is a
type of covenantal model that is being expressed in contemporary society.

Faith-Man-Nature Group. Christians and the Good Earth: Addresses and Discussions at the
Third National Conference of the Faith-Man-Nature Group. F/M/N Papers, no. 1. Alexandria,
Va.: Faith-Man-Nature Group, 1968.

This book includes speeches, discussions, and comments from the third national
gathering of the Faith-Man-Nature Group (1967), comprised by theologians,
scientists, government officials, pastors, church officials, and officers of
environmental organizations. Chapters (each followed by two responses) include:
“Christian Stewardship of the Soil” (Donald A. Williams, United States Department
 of Agriculture); “The Politics of Conservation” (Paul Knight, Interior Dept.); “The
Inwardness of Things” (Conrad Bonifazi, Pacific School of Religion); “The Church
and Conservation: Talk and Action” (Richard A. Baer, Jr., Religion, Earlham
College); “The Secularization of Nature” (James C. Logan, Wesley Theological
Seminary); and “An Ecological Conscience for America” (Robert Anderson,
minister). Excerpts from discussions conclude the collection. Other theologians
include: L. Harold DeWolf, E. W. Mueller, Daniel Day Williams, Robert L. Faricy,
and H. Paul Santmire.

Faramelli, Norman J. “The Manipulative Mentality: We Do to Nature What We Do to People.”

In Ecology: Crisis and New Vision, ed, Richard E. Sherell, 59–76. Richmond, Va.: John Knox
Press, 1971.

Faramelli argues that the exploitation of nature and people is not due to the intrinsic
character of technology (as Ellul, Mumford, and Heidegger argue) but is rather a by-
product of the human drive for economic gain and success. Faramelli argues that
developing a humanizing and non-exploitive technology requires balancing a
manipulative approach with a non- manipulative, receptive, intuitive, and mystical
approach, such as that found in Taoism and Indigenous traditions.

--------. “Ecological Responsibility and Economic Justice: The Perilous Links between Ecology
and Poverty.” Andover Newton Quarterly 11, no. 2 (November 1970): 81–93.

Faramelli argues that economic justice must be part of all environmental debates
because most proposed solutions to environmental problems—that he regards as
profoundly serious—will have an adverse impact on the poor and black
communities. He contrasts the “post-affluent revolution” to overconsumption with
the “pre-affluent revolution” aimed at the redistribution of social, economic, and
political power. The relationship between environmental and justice concerns is
examined in relation to pollution, economic growth, and unemployment.

Faricy, Robert. Wind and Sea Obey Him: New Approaches to a Theology of Nature.
London: SCM Press, 1982. Reprint. Westminster, Md.: Christian Classics, 1988.

A member of the Society of Jesus teaching at the Pontifical Biblical Institute in Rome,
Faricy offers a Catholic contribution to a sacramental theology of nature. He examines
the relationships between God, nature, and humanity in a general way as defined in the
Bible and Christian tradition, then explores how those same relationships interact in a
dialectical process by utilizing Marxist categories in order to interpret Romans 5–8 in
a contemporary process framework. The question of evil, both in nature and in the
human misuse of nature, is addressed by dealing with apocalyptic images from the
Bible and Jesus’ crucifixion. The Christian artist, who both transforms and elevates
nature by interpreting it, is presented as the model for all Christians in their
relationship to nature. Faricy concludes by reviewing different ways of finding God
and exploring different metaphors for Christ’s humanity.
Fergusson, David. The Cosmos and the Creator: An Introduction to the Theology of Creation.
London: SPCK, 1998.

The modern period, wherein concern for animal welfare has raised acute questions of
theological import, cosmological arguments for the existence of God abound, and
environmentalists are raising hard questions about the friendliness of the Judeo-Christian
tradition to ecological responsibility, requires that Christians give more theological
attention to the doctrine of creation. Indeed, the proliferation of feminist, scientific,
cosmological, and New Age critique of Christian theology has made the doctrine of
creation quite a contested theological item. Fergusson’s response in this short book is to
analyze the doctrine of creation as a distinctively Christian article of faith. By closely
examining biblical hermeneutics, cosmological arguments, evolutionary biology, and
issues of theodicial concern, Fergusson utilizes the best insights from secular disciplines
to construct a theology of creation built on the foundations of redemption in Christ and
hope for a creation that is inseparably linked to hope in the creator God, maker of heaven
and earth.

Fern, Richard. Nature, God, and Humanity: Envisioning an Ethics of Nature. Cambridge:
Cambridge University Press, 2002.

This book develops an ethics of nature, outlines the relevance of religious faith
(mainly Christian faith here) for an ethics of nature, and shows how the ethics and
politics of nature come to fruition in contentious, more-or-less plausible ways of life.
The author argues for a “humane holism” which states that we ought to take the
interests of non-human selves and sentients into account while granting priority to our
own (human) life and interests, and that nature as a whole is entitled to moral respect
because it is the creative, life-sustaining process. Efforts to ground this ethic solely in
scientific descriptions of the world fail thus religious faith is inherent to developing
any earth ethic.

Ferre, Frederick. Hellfire and Lightning Rods: Liberating Science, Technology, and Religion.
Maryknoll, N.Y.: Orbis, 1993.

This book is a compilation of essays, originally written over a span of twenty years,
that call for reforms in science, technology, religion, and modern cultural history in
order to meet the challenge of a postmodern age characterized by ecological limits.
Much of Ferr ’s Shaping the Future is incorporated and revised with additional
material detailing: Christian responses to technology; new metaphors for technology;
forms of explanation in science, philosophy, and theology; religious world models;
postmodern science; the role of myths in the modern world; critiques of Christianity
and science that relate to the the responsibility each bears for the contemporary
environmental crisis; and the role of Christian philosophers in environmental issues.
As in his earlier work, Ferr also critiques excessive modern confidence in science
and technology and proposes an alternative “multi-mythic organicism” centered on
 values of creativity, homeostasis, differentiated holism, and creativity.

--------. Shaping the Future: Resources for the Post-Modern World. New York: Harper and
Row, 1976.

In what he calls a personal rather than scholarly book, Ferr analyzes the end of
modernity and the emergence of a post- modern age. Understanding “religion” in a
broad sense—as one’s fundamental values and view of the universe—he digs for the
religious roots of modern consciousness in its reductionistic view of reality
(scientism) and its adulation of technology (technolotry). He then examines possible
post-modern alternatives, including magical consciousness (occultism, astrology,
etc.); Christianity, in a traditional or revisionist form (e.g., process theology); and his
own proposal, a tentative and pluralistic “Polymythic Organicism” based on the
values of homeostatsis, holism, and creativity. Finally, he searches for signs of hope
that these values can be fostered by religious and educational institutions, economics,
and politics.

Ferrell, John S. Fruits of Creation: A Look at Global Sustainability as Seen through the
Eyes of George Washington Carver. Shakopee, Minn.: Macalester Park, 1995.

Ferrell finds a prophet in the African-American scientist and educator George

Washington Carver (1864?–1943). Carver can be seen as the prophet of the current
trend toward sustainable technologies, one who drew inspiration from his faith in
God as Creator and insight from his study of nature. Carver sought to enhance the
self-reliance of poor farm families in an environmentally damaged part of the South
by finding new uses for local renewable resources, including “wastes,” and
encouraging farmers to be “kind” to the soil. He approached the natural world with
curiosity, care, aesthetic enjoyment, an awareness of interdependence, and the belief
that all things bore messages from God and that through them, God abundantly
provides for human needs. Each chapter is followed by a list of discussion questions.

Fick, Gary W. Food, Farming, and Faith. Albany, NY: SUNY Press, 2008.

Christian agricultural scientist Gary Fick presents an exploration of Christian attitudes

and practices relating to agriculture and food. The chapters cover numerous issues and
topics, including thanksgiving, stewardship, biodiversity, population, obesity, starvation,
climate change, water issues, gardening, seeds, livestock, farming systems, poverty,
women, sustainability, Christian environmentalism, and more. Fick also includes
personal reflections on his scientific research, his experience teaching sustainability, and
his childhood experiences of belonging to a ranching family. Fick argues that, by eating
more carefully, humans can secure a life with a healthy environment, healthy food, and a
healthy lifestyle.

Finger, Thomas N. Evangelicals, Eschatology, and the Environment. The Scholars Circle 2.
Wynnewood, PA: Evangelical Environmental Network, 1999.
--------. Self, Earth, and Society: Alienation and Trinitarian Transformation. Downers Grove,
Ill.: InterVarsity Press, 1997.

A Mennonite theologian attempts to introduce a more traditional and biblical

Trinitarian perspective into the contemporary discussion of psychological, social, and
ecological alienation. Current public discussion of alienation is dominated by the
“conflictual” and “organismic” perspectives that stress either persistent tensions or
fundamental wholeness (respectively). Turning to theological writings on these
issues, Finger notes the predominance of the organismic perspective in discussions of
psychological and ecological alienation and of the conflictual perspective when
social alienation is addressed. Finger argues against the “panentheism” espoused by
much spiritual and ecological theology, choosing instead a view of God as
Trinitarian and transcendent, distinct but not distant from self and earth. This view,
according to Finger, seems to be a more adequate response to issues of alienation.

--------. “Trinity, Ecology, and Panentheism.” Christian Scholar’s Review 27, no. 1 (1997):
74–98.

Finger tries to show that many current ecotheological critiques of divine

transcendence do not really address the Christian Trinitarian understanding of it, and
that a Trinitarian understanding of divine transcendence provides those advantages
frequently ascribed to panentheism. Chief proponents of the panentheistic perspective
discussed in this essay include: Sallie McFague, Rosemary Radford Ruether, Charles
Birch, John Cobb, and Jay McDaniel.

Finn, Daniel. “International Trade and Sustainable Community: Religious Values and
Economic Arguments in Moral Debates.” Journal of Religious Ethics 22, no. 2 (fall 1994):
213–73.

Finn examines the arguments of proponents of international trade and those of

Herman Daly and John Cobb against increased trade, particularly with respect to
environment, agriculture, and employment. While Daly and Cobb’s critique of
mainstream economics seems to be generally accurate, Finn believes they misuse
economic theory at critical points and misinterpret two important long-term
economic trends. Thus, their argument against international trade on the grounds
of religious commitments to community and sustainability is not warranted.

Foster, Claire, and Rowan Williams. Sharing God's Planet: A Christian Vision for a
Sustainable Future. London: Church House Publishing, 2005.

This document was produced for the February 2005 Anglican Synod Debate and
published by the Church of England; it is available online: www.cofe.anglican.org.
The first part looks at the history of Western human engagement with the
environment and Christianity’s role in that engagement. Part II constructs theological
and biblical foundations for a loving, Christian view of nature. Part III includes
practical suggestions for how to live in to this loving vision. Finally, Part IV includes
 descriptions of main Christian environmental organizations, lists of useful websites,
and a bibliography for further reading.

Fowler, Robert Booth. The Greening of Protestant Thought. Chapel Hill, N.C.: University
of North Carolina Press, 1995.

Fowler critically examines both the theoretical and practical side of contemporary
Protestant environmental activism. He surveys the recent history (1950s–early
1990s) and the current state of “green Protestantism” and notes differences in
biblical interpretation relating to the environment (including fundamentalism);
arguments about Christianity’s environmental record; and the variety of competing
theological approaches such as stewardship, process thought, and ecofeminism. He
concludes by examining goals, policies, objectives, and strategies for change being
advanced by Protestant environmentalists. As a supportive critic, he urges greater
clarity and rigor, especially in thinking through the use of science and the
connections between religious faith and political strategy.

Fox, Matthew. The Coming of the Cosmic Christ: The Healing of Mother Earth and the Birth
of a Global Renaissance. San Francisco, Calif.: Harper and Row, 1988.

Fox, a Dominican priest when he wrote this book, urges the recovery of the early
Christian cosmic Christology, lost in post- Enlightenment Christianity, which
encourages reverence for the cosmos and the divinity in ourselves and all things, and
affirms human responsibility as co-creators of the universe. Fox argues that our lack
of a living cosmology (spiritual, artistic, and scientific) has resulted in “matricide”—
the crucifixion of Mother Earth and the “Mother Principle” by modern civilization,
here identified with the crucifixion of Christ. Healing and spiritual conversion (e.g.,
resurrection) however, can come from an awakened mysticism and/or a paradigm
shift in Christianity that brings people to focus on the Cosmic Christ as the pattern of
divine love and justice that lives within and connects all creatures to one another. Fox
describes the resultant “global renaissance of the human spirit” and reveals how it can
heal and save Mother Earth by changing human hearts and actions.

--------. Original Blessing: A Primer in Creation Spirituality Presented in Four Paths, Twenty-
Six Themes, and Two Questions. Santa Fe, N. Mex.: Bear and Company, 1983.

Fox is the most prolific and popular exponent of “creation-centered spirituality,” which
he presents as the antithesis of, and more ancient than, the “fall/redemption” theology
that has dominated Western Christianity and that has led to various forms of violence,
oppression, and environmental degredation. Creation spirituality sees the divine in
ourselves and all creation and therefore so loves and cares for it that it seeks to learn
about it from newer, more holistic forms of science. Fox expounds creation spirituality
in terms of four paths—the via positiva, “befriending creation”; the via negativa,
“befriending darkness, letting go and letting be”; the via creativa, “befriending
creativity and our divinity”; and the via transformativa, “befriending new creation.”
Appendices offer a list of Western representatives of creation spirituality, a side-by-
 side comparison of fall/redemption and the creation-centered spirituality, and an
annotated bibliography.

Fragomeni, Richard N., and John T. Pawlikowski, eds. The Ecological Challenge: Ethical,
Liturgical, and Spiritual Responses. Collegeville, Minn.: Liturgical Press, 1994.

This collection of essays by nine Catholic scholars and one Jewish scholar
demonstrates the need for an ecological religious perspective while also locating
important, related resources in biblical, theological, liturgical, and spiritual traditions.
Each part of the book deals with a different topic. Part one, for example, addresses
biblical materials (Dianne Bergant on Hosea; Barbara Reid on Paul). Part two focuses
on different types of ethics (Thomas A. Nairn on official Catholic teaching on
ecology; John T. Pawlikowski on the ethical import of incarnation and eschatology).
Part three examines liturgical perspectives (Richard N. Fragomeni on liturgical
reforms; Edward Foley, Kathleen Hughes, and Gilbert Ostdiek on the rites of
Eucharistic preparation) while part four examines different expressions of spirituality
(Thomas A. McGonigle on Hugh of St. Victor; John Manuel Lozano on Merton and
other American Catholics). The final contribution by Hayyim G. Perelmuter discusses
Jewish interpretations of Genesis texts on human dominion and creational aspects of
liturgical festivals in Judaism.

Francis, Andrew. What in God’s Name Are You Eating? How Can Christians Live and Eat
Responsibly in Today’s Global Village? Eugene, OR: Cascade Books, 2014.

How you eat affects the planet--and everyone else on it. What you eat might literally cost
the earth. But it has implications for your health, the grower or producer, and the way you
think about the world. What in God's Name Are You Eating? is full of questions and
information to help you and those you live and work with reflect on major issues about
food and lifestyle. Andrew Francis is a community theologian who grows vegetables and
fruit in his backyard, bakes bread, and cooks for family, friends, coworkers, and his
students. What in God's Name Are You Eating? is about how we live now so that the
world's peoples might have life and a long future. While the reflection is rooted in radical
Mennonite Christianity, the challenge is to those of faith (and of none).

Fredrickson, David E. “Nature’s Lament for Jesus.” Word and World 26 (2006): 38-46.

In this article, David Frederickson investigates aspects of the Gospel of Mark like the
torn curtain, the darkened sun, and the descending dove for their environmental import in
Jesus’ life and death. By seeing the “torn curtain” as a representation of the cosmos’
mournful response to Jesus’ crucifixion, Frederickson argues that the entire universe
takes part in the Christian narrative of salvation. By the same token, the dove’s descent
upon Jesus in the first chapter of Mark demonstrates the creation’s solidarity in the Christ
event.

French, William C. "Ecology." In Blackwell Companion to Religious Ethics. William Schweiker,

ed. Malden, MA: Blackwell, 2005.
 In his survey of the various ways religions approach the topic of ecology, French
principally notes that Christianity’s main resource for ecological ethics is its expansion of
the requirements of love and justice as expressed in an ethics of stewardship. Unlike
Christianity, Hinduism does not seem to fall victim to an anthropocentric critique by
virtue of its potential for developing an ecological ethics on the basis of its linkage of
ecosystem degradation to its inherent nature-oriented devotional practices. The ecological
crisis, fueled by rising consumer expectations and the explosion of human population,
must be recognized as one of this generation’s top religious and moral priorities,
according to French.

--------. “Subject-Centered and Creation-Centered Paradigms in Recent Catholic Thought.”

Journal of Religion 70, no. 1 (January 1990): 48–72.

French describes and critiques the “turn to the subject” in recent Catholic thought,
and outlines an emerging creation- centered paradigm, which French finds deeply
compatible with core traditions of Catholic thought as illustrated by Thomas
Aquinas’ doctrine of creation. Pierre Teilhard de Chardin, Johann Baptist Metz,
Vatican II, and Pope John Paul II represent the subject-centered paradigm; Thomas
Berry, Rosemary Radford Ruether and the Philippine Bishops represent the
creation-centered paradigm.

--------. “Ecological Concern and the Anti-Foundationalist Debates: James Gustafson on

Biospheric Constraints.” Annual of the Society of Christian Ethics (1989): 113–30.

French claims that the ecological perspective of James M. Gustafson’s Ethics from a
Theocentric Perspective challenges the “radical constructivist” view that reality is
nothing more than a social-linguistic construct. He argues that in spite of the
historicist orientation of such constructivists, they fail to take seriously the history of
the objectification, domination, the destruction of the biosphere, and claims regarding
multiple culturally-constituted “worlds” that ignore our common participation in the
global ecosystem.

Fretheim, Terence E. “The Plagues as Ecological Signs of Historical Disaster.” Journal of

Biblical Literature 110, no. 3 (1991): 385–96.

According to Fretheim, the ancient Near Eastern belief in the symbiotic relationship
between the social and cosmic orders is reflected in the plague cycle found in the
book of Exodus. Pharaoh’s oppression of Israel opposes God’s will for creation and
threatens to return the cosmos to chaos. Fretheim argues that the plagues are the effect
of Pharaoh’s sin against creation and that the elements of the nonhuman order are
both the instruments and the victims of the plagues. As God’s restoration of the moral
order of creation, Israel’s liberation, according to Fretheim, is ultimately for the sake
of the entire creation.
--------. “The Reclamation of Creation: Redemption and Law in Exodus.” Interpretation 45
(1991): 354-65.

ABSTRACT: Whereas in modern times Genesis has been read in the light of Exodus, and
creation has been understood in the light of redemption and the giving of the law at
Mount Sinai, it now seems clear that one must reverse the order Exodus is to be
understood in the light of Genesis and redemption and law in the light of creation.

Freudenberger, C. Dean. Global Dust Bowl: Can We Stop the Destruction of the Land
Before It’s Too Late? Minneapolis, Minn.: Augsburg, 1990.

In this introduction to the ethics of global agriculture, Freudenberger argues that our
industrial system of agriculture needs to be replaced by agroecology, a regenerative
form of agriculture that preserves and enhances the land. He traces the history of our
present agricultural system and its roots in Christianity, modernity, and colonialism,
and critiques its assumptions about efficiency and productivity as well as its effects on
nature and society. His proposed alternative, agroecology, reflects an understanding of
ecological relationships, care for the earth, and a commitment to justice (including
community self-reliance). Freudenberger’s “postmodern” land ethic is based on a
biblical understanding of stewardship or trusteeship. Its key values include: humility,
responsibility, and the enhancement of nature through symbiotic, regenerative
relationships.

--------. Food for Tomorrow? Minneapolis, Minn.: Augsburg, 1984.

Agronomist and Christian ethicist Freudenberger addresses the nexus of the farm
crisis, land degradation, and world hunger, charging that our agricultural system is
itself the problem and calling for reforms and a new ethic for agriculture. He describes
the world food crisis in terms of the “normative design” of Earth’s ecosystem and the
severe stresses placed on it by agricul- ture, and discusses the politics and economics
of agriculture. Biblical wisdom about creation and redemption forms the basis for an
ethic of justice, participation, and sustainability, and supports an alternative view of
agriculture as participation in the creative process of God’s will for life on Earth,
which includes the maintenance of quality relationships and of diversity.
Freudenberger outlines possible solutions, proposes reforms, indicates areas for further
research, and suggests ways that churches can help.

Fritsch, Albert J. Renew the Face of the Earth. Chicago, Ill.: Loyola University Press, 1987.

Fritsch, in his book Renew the Face of the Earth, undertakes not an academic enterprise,
but rather a catalyst for the willing worker in the struggle to renew the earth. Now is the
time to act, he says, as species continue to disappear at alarming rates, toxic wastes
threaten drinking water, and earth’s forests continue to be clear cut. Taking as a
presupposition the idea that the earth is a loveable mother hurt by human neglect and
 thoughtlessness, Fritsch presents his “call to action” in the format of a liturgical year,
where the seasons demonstrate the vital processes of earth’s lifecycle and illuminate the
naturalistic implications for such theological topics as the incarnation, resurrection,
Pentecost, transfiguration, and Christ’s second coming.

--------. A Theology of the Earth. Washington, D.C.: CLB Publishers, Inc., 1972.

Believing that resolving the social and environmental dilemmas of “technologic

man” requires a “cosmic faith” characterized by a sense of mystery and reverence
for the Earth and human beings, Fritsch develops a Teilhardian theology centered on
Christ as the energy operating within the cosmos to create—at least partly through
responsibly controlled science and technology—community among all people and
harmony between human beings and the Earth. Traditional theological topics—faith,
revelation, incarnation, eschatology, sacrifice, resurrection, Pentecost, and
community—are each given an expansively cosmological interpretation, employing
quasi-scientific terminology and symbolism. Through technological activity, people
can participate in the “Christification” of the cosmos, by which all things will
converge in the full manifestation of Christ’s glory.

Gage, Susan. Footprint Files: Ideas to Help Congregations Care for Creation and
Reduce Their Ecological Footprint. Kelowna, BC: Wood Lake Books, 2004.

Footprint Files is a compendium of factual information, commentary, and educational

curricula to help Christians grow in their commitment to values of respect and reverence
for life. As such, this book functions as a collection of ideas, reflections, activities, and
tips to help Christian congregations move toward a vision of sustaining creation rather
than destroying it. Through themes like covenant, simplicity, and connectedness, as well
as practical solutions like energy audits, Footprint Files focuses upon cultivating internal
change toward environmental issues within church communities so to generate external
action to build a more sustainable future.

Galloway, Allan. The Cosmic Christ. New York: Harper, 1951.

Galloway traces the development of the idea of cosmic redemption from the Bible to
modern times. While both Jewish and Christian scriptures included the whole of
creation within redemption, later Christian thought tended to lose sight of cosmic
redemption. In the modern period, Kant emptied the natural world of moral and
religious significance; Galloway argues that Hegel’s attempt to overcome Kant’s
dualism through his philosophy of the Absolute Spirit is “nonsense” but it helps to
point toward a religious solution to cosmic redemption. In his concluding
constructive chapters, Galloway interprets cosmic redemption as existential
liberation from the threat of an impersonal, meaningless universe. Galloway argues
that the ultimate intrinsic meaning incarnate is that Jesus as the Christ is the source
and fulfillment of the intrinsic meaning of all things.
Gasaway, Richard. An Inconvenient Purpose: Linking Godly Stewardship and Alternative
Energy. Enumclaw, WA: Winepress Publishing, 2009.

This book articulates a Christian response to the challenges of global warming. In

particular, the author focuses on the context of achieving sustainability in the United
States. Gasaway, an electrical engineer, articulates a Christian vision of stewardship that
calls for attention to global political and ecological issues, independence from foreign oil
and fossil fuels in general, and the use of alternative energies.

Gascho, Luke. Creation Care: Keepers of the Earth. Scottdale, GA: Herald Press, 2008.

This book discusses a Christian vision of environmental stewardship and creation care.
Blending religious ideals with practical suggestions, the author describes connections
between environmental, economic, and spiritual issues, and he relates those connections
to problems of climate change, energy, water and air quality, and more. The book is
intended for small study groups. The author is the executive director of the Merry Lea
Environmental Center.

Gebara, Ivone. Longing for Running Water: EcoFeminism and Liberation. Minneapolis, MN:
Fortress, 1999.

This book brings together feminist, liberation, and ecotheology to reformulate some
of the key theological doctrines from an eco-feminist perspective. The author’s
methodology begins from “doing” theology “amidst garbage and noise.” She re-
constructs understandings of epistemology, anthropology, God and the Trinity, and
Christology from this ecofeminist perspective, drawing on her experience as a Nun
in Brasil and on the understanding of symbol according to Paul Ricoeur.

Geering, Lloyd George. Tomorrow’s God: How We Create Our Worlds. Wellington, New
Zealand: B. Williams Books, 1994.

Addressing his book to those outside traditional religion but drawing upon the
Western Christian heritage, Geering argues that modernity has ushered in the
awareness that the worlds of meaning that people inhabit (including religion) are
human creations; yet humans are also learning that they can destroy the planetary
ecology that supports them. He examines how the search for meaning has led humans
to create their worlds through language, story, and culture. Religions are systems of
thought generated by human imagination, but with the advent of modern global
consciousness, traditional symbol systems are disintegrating, threatening us with a
loss of meaning. The dualistic world in which human symbols had become
objectified into other-worldly realities is being replaced by a monistic psycho-
physical universe in which humans know themselves as both part of the Earth and yet
responsible for its future.

Getui, Mary, Emmanuel Obeng, and JN Kanyua Mugambi, eds. Theology of

Reconstruction: Exploratory Essays. Nairobi, Kenya: Acton, 1999.
Gibbs, John G. Creation and Redemption: A Study in Pauline Theology. Leiden, The
Netherlands: E. J. Brill, 1971.

Gibbs examines the intersection of creation and redemption in Pauline theology.

After reviewing how the theme of the relation of creation and redemption has been
treated in modern (F. C. Baur and later) Pauline studies, he examines texts from
Romans, I Corinthians, Philippians, Colossians, and Ephesians that explicitly address
this theme. He summarizes the results: “God’s redemptive action presupposes the
creation, includes the creation, and is undertaken in face of the reality of evil, which
latter cannot prevail because of Jesus’ lordship through his mediation in the works of
creation and redemption” (p. 139). His conclusion briefly discusses: the relevance of
Paul’s cosmic Christology to the ecological crisis, modern secularism, and evil in
contemporary historical events in the United States and elsewhere.

--------. “Pauline Cosmic Christology and Ecological Crisis.” Journal of Biblical Literature 90,
no. 4 (December 1971): 466–79.

According to Gibbs, cosmic Christology belongs to the core of Paul’s theology, as

the logical implication of Christ’s lordship. He looks specifically at passages in
Romans, I Corinthians, and Philippians, and argues that the cosmic Christological
passages in Colossians and Ephesians are developments of, rather than aberrations
from, Paul’s thought. The ecological relevance of Paul’s theology lies in its holistic
view of humanity and nature and in Jesus Christ as a model for our relation to
creation.

Gibson, William E. “Confessing and Covenanting.” In Shalom Connections in Personal and

Congregational Life, ed. Dieter T. Hessel, 11–27. Ellenwood, Ga.: Alternatives, 1986.

This chapter from a congregational study and action guide commissioned by the
Presbyterian Church (USA) presents a theological interpretation of the current crisis in
justice and ecology and suggests ethical norms for a Christian response to these
situations. Gibson argues that Christians must confess the roots of the crisis in human
folly, selfishness, and pride, and renew their covenantal relationship with God by
following the moral guidelines of solidarity, sustainability, and sufficiency.

--------. “Ecojustice: Burning Word: Heilbroner and Jeremiah to the Church.” Foundations 20,
no. 4 (October-December 1977): 318–28.

Eco-justice—social justice together with justice to the nonhuman—is God’s demand

to the Church today, contends Gibson. Jeremiah’s disturbing prophetic message of
God’s contention with Israel in a time of crisis illuminates our own situation of
ecological peril and distributive injustice as described by Robert Heilbroner’s
pessimistic “An Inquiry into the Human Prospect.” God speaks in judgment to
humans today in environmental deterioration and the suffering of the poor, and calls
for repentance. In his “Critique,” (pp. 329–32), Peter J. Gomes responds that the
 appropriate biblical formula is not to hope to avoid the end, but to live in fidelity to
Jesus and the Gospel.

Gilkey, Langdon. Nature, Reality, and the Sacred: The Nexus of Science and Religion.
Minneapolis, Minn.: Fortress, 1994.

Gilkey discerns the religious dimension of our human experience of nature by

examining modern science, archaic religion, and the ecological threat posed by
technology. Gilkey’s thesis is that neither science nor religion provides a sufficient
understanding of nature; each must be complemented and corrected by the other. Part
one critiques scientism—the belief that science alone knows nature as it really is—
and opts instead for a form of critical realism. Part two juxtaposes the scientific
picture of nature with the primal religious view, finding that nature discloses itself
both as power, life, order, and the dialectical unity of life and death. Part three locates
the religious dimension of nature in “limit questions” raised by science but not
answerable by it. Gilkey argues that these questions disclose “traces” of the divine
which represent an integral part, but only a part, of faith’s knowledge of God.

--------. Maker of Heaven and Earth: A Study of the Christian Doctrine of Creation. Garden
City, N.Y.: Doubleday, 1965.

A reinterpretation of creation ex nihilo to show its significance not only for Christian
faith but also for any attempt to understand human existence. Gilkey argues that the
doctrine addresses existential religious questions of the ultimate ground and meaning
of existence, not scientific or metaphysical questions. Three propositions summarize
its meaning: God is the source of all that is; Creatures are dependent yet real and
good; and God creates with freedom and with purpose. Against theologies of pure
immanence, he affirms God’s transcendence (as well as immanence). Creation ex
nihilo gives value to material existence—not just rational order—and the doctrine is
fundamental to all other Christian beliefs. Separate chapters discuss the relation of
creation to science and philosophy, the meaning of life, evil, time, and the necessity of
utilizing mythical language when speaking of God.

Gitau, Samson. The Environmental Crisis: A Challenge for African Christianity. Nairobi,
Kenya: Acton, 2000.

The chief goals of Gitau’s The Environmental Crisis is to investigate traditional African
conceptions of God, humanity and nature; to asses the biblical understanding of ecology
and environmental issues; to investigate the contributions of Kenyan conservation efforts;
and to analyze prospects for assisting biblical conceptions of the environment with
Kenyan theological understandings of the natural world. Gitau ultimately concludes that
the environmental crisis is also a spiritual crisis, and moreover that traditional Maasai and
Kikuyu understandings of God, humanity, and the natural world can be merged with
biblical conceptions of creation to provide Kenyans with theological options for
 understanding humanity’s relationship with nature. This study thus encourages Kenyan
churches to integrate environmental concern into the ecclesiastical mission.

Glacken, Clarence J. Traces on the Rhodian Shore: Nature and Culture in Western Thought
from Ancient Times to the End of the Eighteenth Century. Berkeley, Calif.: University of
California Press, 1967.

Beginning with the ancient Greeks, Glacken follows the history of three persistent
themes concerning the habitable Earth and human relationships to it: 1) the Earth as a
creation designed for human beings or for all the forms of life that inhabit it; 2) the
influence of climatic conditions and geographic location on the character of
individuals, societies, and cultures; and 3) the alteration of the Earth’s surface features
and climate by humans. These three ideas, individually and in combination, dominated
Western thinking about human culture and the natural environment until the end of the
eighteenth century. An indispensable scholarly resource for anyone investigating
Western views of nature and culture: comprehensive and detailed, containing a wealth
of information, based mainly on primary sources.

Glave, Dianne and Mark Stoll, eds. To Love the Wind and the Rain: African Americans and
Environmental History. Pittsburgh, PA: University of Pittsburgh Press, 2006.

"This book on African American environmental history, with a foreword by Carolyn

Merchant, focuses on three major themes in connection to African Americans: the
rural environment; the urban and suburban environments; and the notion of
environmental justice. The contributors cover such subjects as slavery, hunting,
gardening, religion, women, and politics.”

Gnanadason, Aruna. Listen to the Women: Listen to the Earth. Geneva: WCC Publications,
2005.

This book forges common ground between the commitment to social justice within
third-world liberation theologies and the environmental consciousness characteristic
of eco-feminist theologies. Gnanadason begins her study with concrete examples of
the struggles of Indigenous peoples, and especially women, to preserve traditions of
prudent care for the earth in opposition to the modern ideal of 'development' prized
by multinational corporations, neo-liberal financial institutions and many national
governments. She cites examples of 'eco-systems peoples' who challenge the
economic doctrines that nature is an object to be exploited and natural resources are
commodities to be bartered, and proceeds to argue for a global ethic of care for the
earth.

--------. "Creator God, In Your Grace, Transform the Earth: An EcoFeminist Ethic of
Resistance, Prudence and Care." D.Min. thesis, San Francisco Theological Seminary,
2004.

Gnanakan, Ken. Responsible Stewardship of God's Creation. Bangalore, India: World

Evangelical Alliance, 2004.

The author outlines an evangelical eco-theology in this book, starting with creation
and a discussion of covenants and Israel as God's land. Relationship, equity and
justice and stewardship of the environment are other topics dealt with. The book
covers biblical, historical and administrative and sociological aspects of the topic of
stewardship of creation. Each of the eight chapters is supplemented by stories,
discussion questions, practical actions, and inspirational and devotional material.
Suitable for church study groups, youth fellowships, seminaries and Bible colleges
and schools.

--------. God's World: Biblical Insights for a Theology of the Environment. London: SPCK,
1999.

This book is a good pedagogical tool for a course in eco-theology. Each chapter opens
with a study aim and closes with a questionnaire and exercises for further study. The
author lays out the history of the contemporary environmental crisis, various religious
responses to the crisis, and then offers a basis for Christian environmental ethics
focused on re-construction of biblical and doctrinal themes. Also included are helpful
appendices including a syllabus for a course on environmental studies, a report on
evangelical Christian responses to environmental crises, and a collection of the
various religious declarations on Religion and Nature made at Assisi, Italy in 1986.

Goodenough, Ursula. The Sacred Depths of Nature. New York: Oxford University Press,
1998.

This work offers “religious naturalism”—a religious response to the scientific

understanding of nature—as a cosmological basis for a planetary social and
environmental ethic, a basis that can supplement rather than replace the historic
religious traditions that guide our personal behavior. As articulated by Goodenough,
such cosmology evokes gratitude, reverence, humility, a sense of mystery, a
commitment to the continuation of life, and a regard for humans as distinctive
individuals as well as part of the whole Earth community. Twelve chapters trace the
“Epic of Evolution,” each opening with a brief story about how nature functions
(usually taken from the field of microbiology), followed by personal reflections that
often draw on Judeo-Christian religious concepts. Subjects include the origins of life
and Earth; how living organisms function; evolution and biodiversity; awareness,
emotions, sexuality, and death.

Goodman, Godfrey. The Creatures Praysing God. London: F. Kingston, 1622. Reprint.
Norwood, N.J.: W. J. Johnson, 1979.

Subtitled The Religion of Dumbe Creatures, this pamphlet extends the idea of natural
religion to include nonhuman creatures. Goodman describes how such creatures
witness to God’s existence and attributes, offer prayers and praise to God in their
voices and sounds, obey God by following the laws of their nature, participate in the
 sacraments as “conduit pipes” of grace, and share in the hope of a new heaven and
Earth. This natural religion is incomplete, however, and, for humans at least, must be
completed by reason and faith.

Gore, Al. Earth in the Balance: Ecology and the Human Spirit. Boston: Houghton Mifflin,
1992.

This book by then-Senator, now former Vice-President Gore, is a remarkably

substantive contribution to the discussion by a major politician—one that makes
explicit links between environmentalism and Christianity. After rehearsing a variety
of environmental threats to make the case that human activities are putting Earth’s
ecological balance at risk, Gore examines the roots of the problem in politics,
economics, science, and technology, attributing the problem, for the most part, to the
addictive and dysfunctional behavior of our contemporary civilization. Gore connects
his environmental concerns to his Baptist faith while also pointing to a
“panreligious” awakening of environmental issues as an important resource for much
needed change. The last part of the book argues that rescuing the environment must
become “the central organizing principle for civilization.” Gore provides an outline
for a “Global Marshall Plan” to accomplish this goal.

Gosling, David. A New Earth: Covenanting for Justice, Peace, and the Integrity of Creation.
London: Council of Churches for Britain and Ireland, 1992.

Gosling, Director of Church and Society for the World Council of Churches (WCC)
from 1984–1989, provides a history of efforts by that sub-unit to develop coherent
lines of study and action under the rubric of “Justice, Peace, and the Integrity of
Creation (JPIC),” from its adoption at the Vancouver assembly of the WCC to the
Convocation on JPIC in Seoul (1990). Gosling argues that the concept of the
integrity of creation must be central to Christian theology and foundational for
Christian ethics, including the ethics of justice and peace. In contrast to the more
global perspective of the previous slogan of the “Just, Participatory, and Sustainable
Society,” JPIC is best exemplified in relation to local and regional issues, especially
in the Third World. Ecumenical responses to issues such as work, AIDS, computers,
science and religion, biotechnology, sustainable development, etc., are also
explored.

Gottfried, Robert R. Economics, Ecology, and the Roots of Western Faith. Lanham, Maryland:
Rowman and Littlefield Publishers, Inc., 1995.

Environmentalists have turned to Eastern religion, Deep Ecology and Native American
religion for alternatives to the Western view that humans should dominate nature.
In Economics, Ecology, and the Roots of Western Faith, Robert R. Gottfried persuasively
demonstrates that the ancient Hebrew worldview, found in the Torah and the New
Testament, is remarkably "green." Drawing on these insights from ancient Western
thought and economic understanding of ecosystems and natural processes, Gottfried
 analyzes the prerequisites for maintaining or improving human welfare and ecological
vitality in terms of land economics and management.

Gottlieb, Roger S. A Greener Faith: Religious Environmentalism and Our Planet's Future.
Oxford: Oxford University Press, 2006.

This book chronicles the promises of the eco-theology movement, illuminating its
principal ideas, leading personalities, and ways of connecting care for the earth with
justice for human beings. Gottlieb deftly analyzes the growing synthesis of the
movement's religious, social, and political aspects, as well as the challenges it faces
in consumerism, fundamentalism, and globalization. He also shows how religious
environmentalism breaks the customary boundaries of "religious issues" in political
life. Gottlieb contends that a spiritual perspective applied to the Earth offers an all-
inclusive vision of what human beings are and how we should treat each other and
the rest of life.

--------. A Spirituality of Resistance: Finding a Peaceful Heart and Protecting the Earth.
New York, Crossroad, 1999.

This book explores the gap between a spirituality of earth-centeredness and justice
and a corresponding praxis that many people experience in the face of such
overwhelming catastrophes as the Holocaust and the contemporary ecological crisis.
He argues that resistance is key to a spiritual path that seeks to avoid despair and to
act toward a different vision for humanity and the earth.

--------. "The Transcendence of Justice and the Justice of Transcendence: Mysticism, Deep
Ecology, and Political Life." Journal of the American Academy of Religion. 67(March 1999):
149-166.

This article argues that the mystical traditions in both Christianity and Buddhism are at
root not about transcending this “ordinary” world, but about illuminating it so that we
can see it more deeply. The author discusses Deep Ecology as a form of mysticism in
line with these older traditions and that when combined with a notion of justice, it can
provide us with the vision and tools necessary to transform our world toward a more
ecologically sustainable and socially just vision.

Gottlieb, Roger S., ed. This Sacred Earth: Religion, Nature, Environment. New York:
Routledge, 1996.

Gottlieb provides the reader with many illustrative quotations and passages in order to
demonstrate traditional religious perspectives on nature and explores the manner in
which contemporary theologians and religious institutions are responding to the
ecological crisis. Selections are chosen from prominent nature writers, religious
authorities, and scholars on the subjects of ecotheology, ecofeminist spirituality,
nature and spirit, and religious practice. Suggested readings and contact organizations
are also listed in the book’s appendices.
Gottfried, Robert and Frederick W. Krueger. Living in an Icon: A Program for Growing Closer
to Creation and to God. New York: Church Publishing, 2019.

Many people experience God most strongly in nature but do not know how to incorporate
this experience into their spiritual life. Others question whether Christianity has room for
nature at all and seek alternatives elsewhere, often leaving Christianity entirely. This
book addresses this crucial issue by providing a resource for fostering a closer
relationship with God and creation. With a step-by-step approach, this book provides a
framework integrating asceticism with the contemplation of nature. Each chapter contains
a "take it home" section for applying the lessons learned outdoors to everyday life,
connecting God and nature as seamless components of spirituality. Topics include
gratitude, delight, appreciation, wonder, discernment, reverence, mortality, love, beauty,
humility, silence, and hope.

Gowan, Donald E. “‘Highest of All Hills’: The Transformation of Nature.” In

Eschatology in the Old Testament, 97–120. Philadelphia, Pa.: Fortress, 1986.

According to Gowan, while the Old Testament is generally anthropocentric or

theocentric and not much interested in nature “in itself,” it cannot imagine human
redemption apart from a redeemed world. Old Testament (and later) writers believed
nature needs redemption from both the cosmic threat of chaos and the curse brought
by human sin. Gowan considers the promised “new ecology” of fertility and
harmony in nature and then turns to the theme of “the new heavens and new earth.”
These visions have new spiritual and ethical significance for the contemporary
ecological crisis.

Gowans, Matthew and Phillip Cafaro. "A Latter-Day Saint Environmental Ethic."
Environmental Ethics. 25.4(2003): 375-394.

The authors develop a stewardship ethic based upon Latter-day Saint doctrine, which
“declares that all living organisms have souls and explicitly states that the ability of
creatures to know some degree of satisfaction and happiness should be honored.”
They also review “the important role nature has played in the religious lives of Latter-
day Saint members” from Joseph Smith to the present day, and argue that wilderness
preservation has always played a strong role in Latter-day spirituality.

Granberg-Michaelson, Wesley. Redeeming the Creation: The Rio Earth Summit:

Challenges for the Churches. Geneva: World Council of Churches Publications, 1992.

Granberg-Michaelson reflects on issues raised by the 1992 United Nations Conference

on Environment and Development (UNCED) held in Rio de Janeiro from the
perspective of his involvement in the World Council of Churches’ (WCC) program on
Justice, Peace, and the Integrity of Creation (JPIC). This program focused on the
relationship between a theology of creation and the vision of a sustainable society.
UNCED reflected on the growing awareness of the failure of traditional paths to
 development and the global nature of the environmental crisis. In spite of its
shortcomings, the Summit, together with the WCC meeting held during the Summit in
nearby Baixada Fluminense, as well as earlier WCC meetings held in Seoul and
Canberra, raised important issues of theology, social ethics, spirituality, lifestyle, and
strategy for the churches and the ecumenical movement. Appendices provide related
documents from both the WCC and UNCED.

--------. A Worldly Spirituality: The Call to Take Care of the Earth. San Francisco: Harper and
Row, 1984.

In A Worldly Spirituality, Granberg-Michaelson examines such orthodox Christian

doctrine as the Creation and Fall in an effort to develop a theological position on humans’
proper, responsible role in God’s creation. Through a thorough analysis of the
deteriorating condition of the world, he suggests alternative models of stewardship that
go beyond traditional “dominion” understandings, wherein humans are recognized as
having both the power and freedom to “subdue the earth.” Finally, Granberg-Michaelson
proposes a vision of creation’s redemption that is rooted in a theological doctrine of
grace, in which humanity overcomes our distorted relationship with the earth through the
reconciliatory love of God in the life and death of Christ.

--------, ed. Ecology and Life: Accepting Our Environmental Responsibility. San
Francisco, Calif.: Harper and Row, 1988.

This book, written when Granberg-Michaelson was president of the New Creation
Institute in Montana, is an introduction to Christian environmental responsibility.
Noting that Evangelical environmentalists often feel isolated, the author reviews
aspects of the environmental crisis and the cultural attitudes driving it before
explaining a biblical basis for a response. One chapter describes several Christian
organizations and projects devoted to caring for creation. Another chapter critiques
the idolization of technology and gives special attention to biotechnology while other
chapters explore the future of creation and life and death in the light of Jesus Christ.
An epilogue describes fly-fishing as a spiritual discipline, and the appendix includes
excerpts by: Lynn White, Jr., F. Schaeffer, B. C. Birch, V. Rossi, J. A. Rimbach, H.
Paul Santmire, and the North American Conference on Christianity and Ecology.

--------. Tending the Garden: Essays on the Gospel and the Earth. Grand Rapids, Mich.:
Eerdmans, 1987.

Based on a conference held by the Au Sable Institute in Mancelona, Michigan (1984),

this collection explores biblical resources for addressing environmental issues with
essays on: critiquing “New Age” thinking (Loren Wilkinson); a biblical theology of
nature and human earthkeeping (Robert P. Meye); the interrelatedness of morality,
faith, fertility, and stewardship in the Old Testament (William Dyrness); wisdom
literature’s focus on creation, experience, and the ordering of life (Robert K.
Johnston); the relation of creation to redemption in the New Testament (Paulos Mar
 Gregorios); and the role of the church in responding to the environmental crisis (Mary
Evelyn Jegen and Larry L. Rasmussen). The collection also includes poetry (John
Leax), and a personal recollection of ecological awakening with reference to soil
erosion in India, Ethiopia, and the United States (Paul W. Brand).

Grant, Robert. "What Earth Has Created and Human Hands Have Made: Applying Thomas'
Theory of the Good to Environmental Ethics." Ph.D. diss., The University of Iowa, 1999.

From Abstract: Environmental ethicists can be divided into two groups:

anthropocentrists and ecocentrists. One of the distinctions between the two is their
differing definitions of the term good. For anthropocentrists, including Pope John Paul
II, the good is more or less equivalent to human flourishing. For ecocentrists like
Rosemary Radford Ruether, the good is the integrity of the entire ecosystem. The
former regard non-human nature primarily as having instrumental value for advancing
human flourishing. The latter insist that the whole of creation also has intrinsic value
which is greater than that of any particular species, including humans. This thesis
explores how the notions of good, as articulated in Thomas' theory of good, highlight
the weaknesses and strengths of anthropocentrism and ecocentrism. Thomas'
understanding also points toward a more satisfactory environmental ethic.

Grassie, William. "Reinventing Nature: Science Narratives as Myths for an Endangered

Planet." Ph.D. diss., Temple University, 1994.

From Abstract: This dissertation is a philosophical and ethical inquiry into the
possibilities of a mythological treatment of the modern scientific cosmology in light of
global environmental crises. A method is developed for this project by examining
science as a philosophical and moral problem following the critiques of empiricism by
Hilary Putnam and Thomas Kuhn, and then turning to radical deconstructions of
science by Sandra Harding, Cornell West, and others. This discussion sets the stage for
a shift to a hermeneutical approach to the sciences which is developed with the help of
Paul Ricoeur. This social- biophysical hermeneutics better accounts for the actual
phenomena of science, nature, and society, and provides pragmatic and productive
possibilities for mythically "reinventing nature" as a way to reinvent human thought
and behavior in this moment of evolutionary crisis. The Universe Story by Thomas
Berry and Brian Swimme is then explored as an example of a new mythological
approach to modern science. This story is then assessed with the help of Donna
Haraway on the basis of a radical postmodern hermeneutics that looks with suspicion
on "one-true stories" as counter to emancipatory struggles. Haraway helps to more
deeply ground this project within the power-charged dynamics of a hermeneutical
conversation between human and nonhuman agents.

Gray, Elizabeth Dodson. Green Paradise Lost. Reprint. Wellesley, Mass.: Roundtable Press,
1981, c1979.

Gray argues that the environmental crisis originates in the hierarchical paradigm of
Western patriarchal culture and reveals that it is supported by cultural images and
 religious myths. As such it is intimately tied to male domination of women and other
“inferior” persons. She traces the roots of this paradigm to the psycho-sexual
development and associates the male drive to mastery with the denial of death,
dependence, bodiliness, and the envy of a women’s ability to give birth. Rejecting
anthropocentrism (including concepts of “responsible stewardship”), her alternative
vision is of an egalitarian, cyclic, interdependent, energy dance that accepts
bodiliness, natural limits, and death. Gray argues that males lack the bodily basis for
this kind of ecological consciousness. Her “re-mything” of Genesis affirms ideas
such as: the covenant as being within creation, the value of diversity, and the human
vocation of praise. She identifies the “Fall” as a denial of limitations.

Grazer, Walter. Catholics Going Green: A Small-Group Guide for Learning and Living
Environmental Justice. Notre Dame, IN: Ave Maria Press, 2009.

In this book, the author, a consultant for many religious environmental organizations,
describes the main issues and themes of environmental justice, particularly through the
lens of the Catholic faith. The book is intended for small study groups who are interested
in learning ideas about environmental justice and putting those ideas into practice in their
own lives and in their communities. The book includes prayers, discussion questions,
strategies for action, and helpful facts and other information about Catholic engagements
with environmental issues.

Green, Elizabeth, and Mary Grey, eds. Ecofeminism and Theology. Kampen, The Netherlands:
Kok Pharos, 1994.

This collection features materials on feminism, ecology, and theology, mostly from
European women (with one participant from India) and mostly in English with a few
items in German and French. Article topics include: women’s experience and
“knowledge-building” (Anne Primavesi), feminine symbolism in Indian Christian art
(Caroline Mackenzie), critiques of environmental ethics presented by male writers
(Ina Praetorius), ecofeminist efforts to “transmute” patriarchal theology (Elizabeth E.
Green), information on mystics such as Teresa of Avila (Harri‘tte Blankers), and
ecofeminist spirituality (Elisabetta Donini with responses by Celia Deane-Drummond,
Aruna Gnanadason, Dagny Kaul, and Lene Sj¿rup and a rejoinder by Donini). A
bibliography exploring works in various languages (Dutch, German and English) is
also provided. Also included are book reviews of works by Sallie McFague,
Rosemary Radford Ruether, and Anne Primavesi, and a report on a 1993 conference
on ecology and bioethics (Denise Peeters).

Green, Lorna. Earth Age: A New Vision of God, the Human, and the Earth. New York, Paulist
Press, 1994.

Drawing on the “new cosmology” the author describes a metaphysics based upon the
earth as a living system. From within this perspective she articulates a “new
humanity” that is able to listen to the many earth voices, human, non-human animal,
and plant.
Green, Ronald Michael. Population Growth and Justice: An Examination of Moral Issues
Raised by Rapid Population Growth. Harvard Dissertations in Religion, no. 5. Missoula,
Mont.: Scholars Press for Harvard Theological Review, 1976.

This publication addresses the question of whether and why rapid population
growth is a moral problem and develops an answer based on Rawls’ contract theory
of justice. Green first reviews the positions of those who consider rapid population
growth a moral problem and their divergent reasons for doing so. He then considers
the arguments of those who deny this position. Modifying Rawls’ theory of justice
to take into account future generations and human needs related to sexuality, Green
presents his own case for considering it a moral problem (for basically
anthropocentric reasons, including a concern for environmental quality) but
emphasizes that population growth is a moral issue that must be understood within
a wider framework of social and economic justice. His examination of Roman
Catholic views on natural law and population regulation raises explicitly theological
issues.

Greenway, William. "Animals and the Love of God." Christian Century. 117.19(June 2000):
680-681.

This brief article offers the reader an introduction to an ethic of animal care based
upon the Genesis creation accounts and the Noahtic covenant. Further, the author
argues that though being made in the image of God implies human-dominion on the
earth, this “dominion” is to model God’s dominion of love for all of creation.

Gregg, Samuel. Beyond Romanticism: Questioning the Green Gospel. St. Leonards, NSW:
Centre for Independent Studies, 2000.

In this publication, Samuel Gregg raises questions about the adequacy of many
Christian pronouncements and commentaries on environmental issues. Too often, he
contends, they are characterized by questionable theological premises as well as a
tendency to accept uncritically arguments articulated by the green lobby.

Gregorios, Paulos Mar. The Human Presence: Ecological Spirituality and the Age of the
Spirit. New York: Amity, 1987. Originally published as The Human Presence: An Orthodox
View of Nature (Geneva: World Council of Churches, 1978).

Gregorios explores, from an Eastern Orthodox perspective, the relationship between

God, humanity, and the world in order to shed light on the present crisis. He traces the
history of the concept of nature from its Indo-Hellenic origins through modern science
and examines process theology’s alternative view (Alfred North Whitehead, Pierre
Teilhard de Chardin). He then sets forth Gregory of Nyssa’s presentation of the
classical Christian view of humanity as mediator between the material and the spiritual
and traces the Eastern tradition through Dionysius, Maximus the Confessor, and
Vladimir Sergeyevich Soloviev. The book concludes with applications of this vision to
 the present situation, arguing that the technological mastery of nature must be held
within the mystery of worship. Gregorios also argues that Christians should create
images of the future and communities which can show the way toward realizing
humanity’s true vocation.

Gregory, Frederick. Nature Lost? Natural Science and the German Theological Traditions of
the Nineteenth Century. Cambridge, Mass.: Harvard University Press, 1992.

Gregory illustrates the different ways in which the growing authority of natural
science—particularly Darwin’s theory of natural selection—affected German theology
in the nineteenth century, raising the issue of the place of nature within theology. For
three of the theologians that Gregory examines, nature remained significant, albeit in
different ways: David Friedrich Strauss regarded science as central to the attempt to
develop a new faith; Otto Z ckler defended conservative orthodoxy; and Rudolf
Schmid attempted to reconcile science and religion. Wilhelm Herrmann, however,
“lost” nature by denying that religion and natural science had any relevance to each
other—a view that came to dominate much of twentieth century theology. In the
book’s epilogue, Gregory notes that ecological concerns have called this “truce” into
question, arguing that it renders theology impotent to oppose the destruction of nature.

Guelke, Jeanne Kay. "Looking for Jesus in Christian Environmental Ethics." Environmental
Ethics. 26.2(2004): 115-134.

This article explores the question of why talk about Jesus is so absent from
contemporary eco-theological discussions. The author argues that though Jesus’
teachings on neighbor love, frugality, support for the poor, and nonviolence do not
explicitly discuss the environment, their practice will have positive collateral effects
on the environment.

Gunton, Colin E. The One, the Three, and the Many: God, Creation, and the Culture of
Modernity. Cambridge: Cambridge University Press, 1993.

Because the human activity we call culture takes shape in the context of what is
sometimes called nature, Gunton writes, a study of our world must probe the intellectual
roots and assumptions that provide the framework within which human activity takes
place. As such, Gunton’s The One, the Three, and the Many is as much a work on the
theology of culture as it is a theology of creation. In an attempt to overcome the rigid
duality inherent to the modern mind, Gunton’s chief aim is to aid a process of healing the
fragmentation, which he claims is so much a feature of our contemporary world. Drawing
from the poet Coleridge, in his analysis of the Trinity Gunton argues for the inherent
relationality of God and the created realm.

--------. Christ and Creation. Carlisle: Paternoster Press, 1992; Grand Rapids, Mich.:
Eerdmans, 1992.
 Gunton sketches a Christology in which Christ’s relation to creation is developed
with particular attention to the incarnation and to the Holy Spirit as well as to its
implications for understanding the role of human beings in relation to the rest of
creation. After an exegetical summary of the New Testament’s teaching on Christ’s
relationship to creation as Lord and creature, he turns to the task of constructive
systematic theology, examining Christ’s humanity and divinity in relation to creation,
interpreting Christ’s work both as representing creation to God and God to creation,
and utilizing the concept of kenosis (divine self-emptying) to link creation,
incarnation, and crucifixion. The purpose of creation is that all things, through being
perfected, praise the one who made them. As “the image and likeness of God,” the
human is the “priest of creation,” a role Gunton relates to environmental ethics.

Gustafson, James M. A Sense of the Divine: The Natural Environment from a Theocentric
Perspective. Cleveland, Ohio: Pilgrim Press, 1994.

Gustafson applies the approach developed in his Ethics from a Theocentric

Perspective to the human relationship with the natural environment. His characteristic
emphases are on the priority of experience; human limitations and accountability;
complexity, risk, and ambiguity in moral decision-making and action; the necessity
and difficulty of crossing disciplinary boundaries; and, above all, on placing God
rather than humanity at the center of our moral and religious universe. Gustafson
argues for the inclusion of nonhuman interests in human moral concerns and for the
need to respond to God’s ordering of nature, but he sees no pre-ordained harmony of
interests operating in the natural world. Reviewing a range of models for human
relationships with nature, Gustafson opts for the modest but active posture of
“participation.” Responses by biologist Michael Melampy and ethicist David Krueger
are also included.

--------. Ethics from a Theocentric Perspective. 2 vols. Chicago, Ill.: University of Chicago
Press, 1981–1984.

This widely-respected ethicist’s controversial magnum opus presents a theological

ethic, strongly naturalistic in tone, that insists on the centrality of God and God’s
purposes. Responsible human participation in God’s ordering of creation, and the
importance of attending to natural patterns and processes in formulating our ethical
responses, are also emphasized. Gustafson affirms both the priority of experience for
theology and his “preference” for the Reformed tradition; these support his attention
to the religious significance of experiences of nature and to God’s activity as Creator,
Sustainer, and Governor. He also stresses that the divine ordering limits as well as
undergirds the flourishing of humans and other creatures. Environmental implications
are more fully developed in his A Sense of the Divine (q.v.), but the second volume
includes a chapter on “Population and Nutrition.”

Habel, Norman C. The Birth, The Curse, and the Greening of Earth: An Ecological reading of
Genesis 1-11. Sheffield: Sheffield Academic Press, 2011.
 In The Birth, The Curse, and the Greening of the Earth, the first volume of the Earth
Bible Commentary series, Habel reads the myths of Genesis 1-11 to attempt to discern
levels of meaning that invite us to relate to our environment as a network of vibrant living
presences. It is Habel’s belief that Earth, as it is characterized in the primeval creation
myths of the Genesis narrative, is itself a member of the cosmic community that
expresses its voice and agency throughout the biblical story.

--------. An Inconvenient Text: Is a Green Reading of the Bible Possible? Adelaide, Australia:
ATF Press, 2009.

Noting that Lynn White, Jr.’s famous thesis “was probably on the right track,” Habel
explores a selection of key passages from the Bible that have provided justification for
the way humans have wounded and abused the planet. He goes about doing so in three
distinct ways: first by surveying biblical texts that indicate directives given by God on
how human beings are to control nature; secondly, he highlights the acts of God that
include the destruction of parts of nature; and finally, Habel focuses upon the biblical
traditions associated with the divine gift of a promised land. In so doing, Habel aims to
spur discussion of the emerging worldview about the planet that now informs the
contemporary way we view reality. By coloring this worldview with a “green”
hermeneutic approach to the biblical text, he then re-reads the three principal sets of texts
analyzed in his book by stressing the ways in which a “green” interpretation of the Bible
stresses empathy for the earth and all that is in it.

--------. “Playing God or Playing Earth? An Ecological Reading of Genesis 1.26-28.” In And
God Saw that It Was Good: Essays on Creation and God in Honor of Terence E. Fretheim.
Edited by Frederick J. Gaiser and Mark A. Throntveit. Word and World Supplement Series 5. St.
Paul, MN: Luther Seminary, 2006.

Rather than read Gen. 1:26-28 from the perspective of how humans attempt to play or
identify with God or some dimension of God, Habel instead reads the biblical texts from
the perspective of Earth. Habel thus argues that a reading of Gen. 1:26-28 from the
perspective of Earth provides a sense of the planet as a domain being overpowered by
those creatures who bear God’s image, who utilize the mandate to “subdue” Earth as a
justification for de-powering and devaluing not only nonhuman creatures but also Earth
itself.

--------. “What Kind of God would Destroy Earth Anyway? An Ecojustice Reading of the Flood
Narrative.” In Voyages in Uncharted Waters. Essays in the Theory and Practice of Biblical
Interpretation in Honor of David Jobling, edited by Wesley Bergen and Emin Siedlecki, 203-11.
Sheffield: Sheffield Phoenix Press, 2006.

--------. “The Silence of the Lands: The Ecojustice Implications of Ezekiel’s Judgment Oracles.”
In Ezekiel’s Hierarchical World—Wrestling with Tiered Reality (Symposium 31), 127-40.
Atlanta: Society of Biblical Literature, 2004.

Habel’s aim in this essay is to illustrate how the hermeneutic espoused by the Earth Bible
project helps us to gain a fresh understanding of Ezekiel’s fundamental orientation to
Earth as God’s creation, and more particularly to the “lands” of Earth, which are
threatened with desolation within Ezekiel’s judgment oracles. From his reading of the
biblical text, Habel demonstrates that in the Book of Ezekiel, the land itself has no voice,
and it is moreover the target of YHWH’s wrath. From the perspective of Earth, therefore,
a reading of Ezekiel exposes a decidedly negative bias toward creation.

--------. “The Origins and Challenges of an Ecojustice Hermeneutic.” In Relating to the Text:
Interdisciplinary and Form-Critical Insights on the Bible, edited by Timothy Sandoval and
Carleen Mandolfo (eds.), 141-59. Edinburgh: T&T Clark, 2003.

Analyzing afresh some of the origins and prospects of ecojustice hermeneutics, Habel
provides a second-level reading of the biblical text in order to explain briefly how the
ecojustice hermeneutic arose, as well as the particular challenges it presents to those
seeking to read the text from the perspective of Earth. In an ecojustice hermeneutic,
Habel argues, there are numerous challenges made upon other ways of reading the
biblical text, including: the need to recognize that Earth is not necessarily the background
but rather a character within biblical narratives; the need to advocate justice for Earth;
and the need to overcome the traditional dualism between heaven and Earth that prevents
us from seeing the planet as a sacred sphere.

--------. The Earth Story in the New Testament. Sheffield, England: Sheffield Academic Press,
2002.

This edited volume collects a series of exegetical articles on the New Testament, in
light of six ecojustice principles: intrinsic worth of the earth, interconnectedness of all
living things, the earth as a subject capable of raising its voice, creation as purposeful,
humans as custodians and partners of/with the earth, and the earth’s resistance to
human injustice. This is part of a multi-volume series devoted to eco-exegesis of
biblical texts.

--------. “The Challenge of Ecojustice Readings for Christian Theology.” Pacifica 13 (2000):
124-41.

ABSTRACT: This article expounds the principles of interpretation and praxis that have
inspired the Earth Bible project. It first sets out a general hermeneutic of ecojustice,
showing how it embodies and applies to the Earth the principles of suspicion and retrieval
currently operative in biblical interpretation from a social justice and feminist standpoint.
The paper then expounds the six principles of an ecojustice hermeneutic: the principles of
 intrinsic worth, interconnectedness, voice, resistance, purpose, and mutual custodianship.
In each case the paper shows how interpretation from an ecojustice standpoint requires
radical reassessment in the interpretation of familiar texts and poses challenges to
theology.

--------, ed. The Earth Story in the Psalms and the Prophets. Sheffield, England: Sheffield
Academic Press, 2001.

This edited volume collects a series of exegetical articles on the Psalms and Prophets,
in light of six ecojustice principles: intrinsic worth of the earth, interconnectedness of
all living things, the earth as a subject capable of raising its voice, creation as
purposeful, humans as custodians and partners of/with the earth, and the earth’s
resistance to human injustice. This is part of a multi-volume series devoted to eco-
exegesis of biblical texts.

--------. The Earth Story in Wisdom Traditions. Sheffield, England: Sheffield Academic Press,
2001.

This edited volume collects a series of exegetical articles on the Wisdom

traditions in the bible, in light of six ecojustice principles: intrinsic worth of the
earth, interconnectedness of all living things, the earth as a subject capable of
raising its voice, creation as purposeful, humans as custodians and partners
of/with the earth, and the earth’s resistance to human injustice. This is part of a
multi-volume series devoted to eco-exegesis of biblical texts.

--------. The Earth Story in Genesis. Sheffield, England: Sheffield Academic Press, 2000.

This edited volume collects a series of exegetical articles on the book of Genesis, in
light of six ecojustice principles: intrinsic worth of the earth, interconnectedness of all
living things, the earth as a subject capable of raising its voice, creation as purposeful,
humans as custodians and partners of/with the earth, and the earth’s resistance to
human injustice. This is part of a multi-volume series devoted to eco-exegesis of
biblical texts.

--------. Readings from the Perspective of the Earth. Sheffield, England: Sheffield Academic
Press, 2000.

This edited volume, with a foreword by Archbishop Desmund Tutu, is the first in the
“Earth Bible Series.” It introduces the hermeneutical approach and ecojustice
principles developed by the Earth Bible project team. Chapters included exegesis of
many parts of biblical literature, including: Psalms, Gospels, Romans, Prophets,
Revelation, Tobit, and the Wisdom of Solomon.

--------. The Land is Mine: Six Biblical Land Ideologies. Minneapolis, Minn.: Fortress, 1995.

Habel outlines a more complex and conflicting spectrum of views of land in the
 Hebrew Bible than is typical of works on this topic. The six ideologies are: royal
(land as source of wealth); theocratic (land as conditional grant); ancestral household
(land as family lots); prophetic (land as God’s rightful property); agrarian (land as
Sabbath bound), and immigrant (land as host country). One point of comparison is
the ideologies’ representation of the location and function of God: the first three tend
to locate God in heaven; the latter three associate God more closely with the Earth.
There is a similar divergence in whether the land is seen as having its own rights.
Habel is particularly interested in how an ideology supports the land claims of one
social faction over others and, though he refrains from drawing morals for today, the
struggle for Australian Aboriginal land rights is clearly in the background.

Habel, Norman C. and Peter Trudinger, ed. Exploring Ecological Hermeneutics. Atlanta, GA:
Society of Biblical Literature, 2008.

This volume is a representative selection of papers on the emerging field of ecological

hermeneutics, which were first delivered at a series of Consultations on Ecological
Hermeneutics held at the annual meeting of the Society of Biblical Literature in 2004,
2005, and 2006. The book’s introduction outlines the development of the ecological
hermeneutic, as well as how its steps for interpreting the biblical text—including
suspicion, identification, and retrieval—are employed to explore new ecological
interpretational possibilities. As such, the essays that form this collection each focus upon
(1) a suspicion that either the authors or past interpreters of the biblical text have been
explicitly or unconsciously anthropocentric in their approach; (2) recognizing that
humans are inhabitants of Earth, and moreover an integral part of the Earth community;
or (3) retrieving possibilities to discern the neglected role of Earth in the biblical narrative
in order to highlight voices of Earth that have been dismissed as superfluous. Hence, the
diversity of the process employed by the writers collected in this volume demonstrates
that there is no “orthodox” ecological hermeneutical method.

Habel, Norman C. and Shirley Wurst, eds. Readings from the Perspective of Earth. Sheffield:
Sheffield Academic Press, 2000.

The present-day ecological crisis, the devaluation of the planet, environmental justice,
and the newly emerging planetary consciousness are some of the compelling reasons why
the Earth Bible Series has been initiated. This volume, edited by Norman Habel and
Shirley Wurst, aims to introduce the Earth Bible Series by laying out its most salient
interpretational initiatives. The Earth Bible Series reflects planetary moral concern as
writers seek to reread biblical texts so as to discern whether the relevant texts support
ecojustice or view Earth as property to be exploited in the interests of human beings.
According to Habel, the essays in this collection attempt to move beyond a focus on
ecological themes to a process of listening to, and identifying with, Earth as a presence or
active voice in the biblical text. As such, the Earth Bible’s intent is to take up the cause of
 Earth and the nonhuman members of the planetary community by sensing their presence
in the text, and moreover to identify with the Earth in its ecojustice struggle.

Hadsell, Heidi. “Creation Theology and the Doing of Ethics.” Horizons of Biblical Theology 14
(December 1992): 93–111.

ABSTRACT: In these pages I explore several questions provoked in ethics by recent

theological reflection focused on the Christian doctrine of creation, in response to
environmental concerns. I also develop the concept of work and its contribution to ethical
reflection that seeks to be simultaneously justice-centered and ecologically responsive.

Halkes, Catharina J. M. New Creation: Christian Feminism and the Renewal of the Earth.
Louisville, Ky.: Westminster/John Knox Press, 1991.

A Dutch theologian contributes to discussions of the World Council of Churches’

(WCC) theme of “Justice, Peace and Integrity of Creation” (JPIC), arguing that these
issues are not bound up with dominant Western images of nature and woman that have
encouraged the oppression of both. Part one explores this theme historically in relation
to cultural anthropology, the rise of technology and rationalism, Aristotle’s hierarchical
political philosophy, erotic epistemological metaphors, and views of woman and nature
by Rousseau and modern writers. Part two presents Halke’s argument for a new
theology of creation, with chapters on the theology of creation and human “dominion”;
nature and culture in environmental thought; ecology, feminism, and spirituality; and
theological anthropology. The concluding chapter on the “utopian fantasy” of a
renewed Earth is guided by new images for creation and humanity.

Hall, David. “Does Creation Equal Nature? Confronting the Christian Confusion about
Ecology and Cosmology.” Journal of the American Academy of Religion. 73.3(2005): 781-
812.

This article explores the difference between “nature” and “creation” and the
confusion of the two terms in contemporary creation science, eco-theology, and
“new” cosmology. Using Gadamer’s distinction of welt and Umwelt, the author
argues that “creation” and “nature” are different hermeneutical lenses to describe the
world in which we live. Rather than conflating the two terms, both offer us useful
information about human life vis. a vis. the rest of the natural world.

Hall, Douglas John. Professing the Faith: Christian Theology in a North American Context.
Minneapolis, Minn.: Fortress, 1993.

The second volume of the Canadian theologian’s trilogy addresses the major topics of
Christian faith (e.g., the doctrine of God, creaturely being, and Christ) arguing that
these must be reformulated from within a North American cultural context
characterized by (among other things) an awakening ecological consciousness. Each
topic is considered historically, in terms of what the tradition has taught; critically, in
terms of current challenges to that tradition; and constructively, in terms of how the
 faith can be responsibly professed in the present. Hall advocates a post-Constantinian
theology of the cross, a notion that while intensely committed to furthering creation’s
well-being, disengages itself from the dominant culture and rejects its pursuit of power
over others (including nature). Accordingly, he emphasizes God’s suffering with us,
our being-with nature, and Christ’s representative function.

--------. The Steward: A Biblical Symbol Come of Age. Rev. ed. Grand Rapids, Mich.:
Eerdmans; New York: Friendship Press, 1990.

In this revision of his widely influential study, Hall enlarges our understanding of the
concept of stewardship from referring to church finances to being a symbol of the
fundamental human vocation to serve and keep God’s creation. He reviews the
biblical roots and later history of the symbol of the steward, and analyzes the reasons
for its renewed relevance and the Church’s reluctance to use it. He then outlines the
principles of contemporary stewardship praxis (globalization, communalization,
ecologization, politicization, and futurization) and applies them to the issues of global
justice, ecological crisis, and war and peace. In a final chapter he discusses what
stewardship means in the life of individual Christians and the Church.

--------. Imaging God: Dominion as Stewardship. Grand Rapids, Mich.: Eerdmans; New
York: Friendship Press, 1986.

Hall’s premise is that in order to correct the distortion in our relationship to nature, we
must critically reconstruct our image of ourselves. He proposes an interpretation of
Imago Dei in terms of a biblical “relational ontology.” In contrast to “substantialist”
interpretations of the imago as referring to a unique human capacity such as reason or
free will, the “relational” understanding, which he finds in the Bible and the
Reformers, asserts that humans bear God’s image only when they respond to God in
faith and love. The human is interpreted as “being-with” God, the human neighbor,
and the nonhuman other. Hall considers these to be three dimensions of relatedness,
not three distinct relationships. Human “dominion” over nature must be understood in
the light of Christ as grateful, responsible, stewardship of service to the nonhuman
creation.

Hall, Steven. "Toward a Theology of Sustainable Agriculture." Perspectives on Science and

Christian Faith. 54.2(2002): 103-107.

In this article, the author argues that the biblical triad of creation-care, love of God
and neighbor, and stewardship parallels the triad of environment, social and
economic concerns found in sustainable agriculture. He also argues that a Christian,
agrarian tradition can add to the secular, sustainable agriculture movement through
concepts of redemption and restoration.

Hallman, David G. Spiritual Values for Earth Community. Geneva: WCC Publications, 2000.

This book, written by a program officer for the United Church of Canada and former
 program coordinator for climate change of the World Council of Churches, explores
the spiritual values of gratitude, humility, sufficiency, justice, love, peace, faith and
hope as sources for building sustainable, just communities.

Hallman, David G., ed. Ecotheology: Voices from South and North. Geneva, Switzerland:
World Council of Churches Publications; Maryknoll, N.Y.: Orbis, 1994.

An anthology of current ecological theology from the northern and southern

hemispheres. Primarily in the context of World Council of Churches (WCC) programs
and discussions. Major section headings include: “The Biblical Witness” (Jose Pepz
M. Cunanan; Margot K ssmann, Renthy Keitzar), “Theological Challenges” (K. C.
Abraham, Tony Brun, Milton B. Efthimiou, Wesley Granberg-Michaelson, Kwok Pui-
lan, Larry Rasmussen, Samuel Rayan, M. Adebisi Sowunmi, Tsehai Berhane-
Selasse), “Insights from Ecofeminism” (Chung Hyun Kyung, Aruna Gnanadason,
Anne Primavesi, Rosemary Radford Ruether), “Insights from Indigenous Peoples”
(Rob Cooper, Stan McKay, George Tinker), and “Ethical Implications” (Edward P.
Antonio, Leonardo Boff, M. L. Daneel, David G. Hallman, Dieter T. Hessel, and
Catherine Keller). The essays by Granberg-Michaelson and Ruether are helpful
introductions to environmental theology within the WCC and ecofeminism
(respectively).

--------. A Place in Creation: Ecological Visions in Science, Religion, and Economics. Toronto:
United Church of Canada Publishing House, 1992.

Hallman provides a popular introduction to new trends of thought that outline a new
understanding of the relationship between humans and the rest of Creation—one
characterized more by harmony than by domination. He demonstrates how physics,
astronomy, biology, and chaos theory support respect for the world’s holistic integrity
and its unpredictability, while also highlighting alternatives to hierarchical religious
notions of human superiority as spiritual and moral beings that are developing in
terms of God’s role as Creator, Christ as liberator of all Creation, and the Spirit’s
presence in Creation. Although emerging alternatives to current economic thinking
stress sustainability, quality-of-life issues, and accountability for environmental
consequences, Hallman argues for the need to consider political obstacles and
strategies to realizing these goals. An appendix summarizes the relationships among
science, religion, and economics.

--------. Caring for Creation: The Environmental Crisis, A Canadian Call to Action. Winfield,
B.C.: Wood Lake Books, 1989.

Hallman provides a popular introduction to environmental issues for Canadian

Christians, highlighting necessary changes in theology, lifestyle, and economics. The
first chapter describes both past theological problems that have contributed to the
environmental crisis (e.g., human distinctiveness, dominion, and de-valuing this
world) as well as more helpful ideas such as God’s love for the world, humans as
stewards and as part of nature, and concepts relating to eco-justice. The following
 chapters describe various environmental problems: acid rain, toxic wastes, garbage,
nuclear power, ozone depletion, the greenhouse effect, and Canadian impacts on the
global environment. The final chapter urges readers to adopt a theology emphasizing
God’s covenantal love for all creation, to live more sustainable lifestyles, and to
contribute to the social prioritization of environmental protection and planning.

Haney, Elly. “Toward a White Feminist Ecological Ethic.” Journal of Feminist Studies in
Religion 9, nos. 1–2 (spring-fall 1993): 75–93.

Haney argues that Euro-American ecofeminists must confront their social and cultural
heritage of racism and its effects on how they apply environmental ethics. She
proposes a white feminist ecological ethic rooted in justice, fulfillment, communion,
alliance building, and the action priority of economic justice.

Harakas, Stanley S. “The Integrity of Creation and Ethics.” St. Vladimir’s Theological
Quarterly 32, no. 1 (November 1988): 27–42.

Orthodox theologian Harakas addresses ecological issues through the concept of the
“integrity of creation” understood in terms of humanity as a microcosm in which the
spiritual and material worlds are united. Humanity “carries” material nature with it as
it moves toward or away from God; thus full realization of the integrity of creation
awaits union with God, dependent upon the proper exercise of humanity’s kingly and
priestly role as mediator between the world and God. Ethically, this involves doing
justice to the nonhuman creation and peacemaking.

Hargrove, Eugene C., ed. Religion and the Environmental Crisis. Athens, Ga.: University of
Georgia Press, 1986.

A collection of essays sampling work on religion and environmental ethics that is

intended to move discussion beyond the Lynn White debate. Following the
introduction (F. Ferr ) are essays that include such topics as: classical polytheism (J.
Donald Hughes), Black Elk’s representation of Native American religion (Gerard
Reed), Judaism (Jonathan Helfand), Taoism (Po-keung Ip), Islam (Iqtidar H. Zaidi),
and Roman Catholicism in Latin America (Sophie Jakowska). Protestant Christianity
is strongly represented in this volume. Additional essays include contributions on
topics as diverse as: Christian ecotheology and the Old Testament (Susan Power
Bratton), biblical perspectives on nonhuman organisms (Martin LaBar), Christian
realism (Robert H. Ayers), and process theology (John B. Cobb, Jr., and Jay
McDaniel).

Harrington, Bob and Linda Harrington. Soul Solution: The Need for a Theology of the Earth.
Blaine, WA: Hancock House Publishing, 2008.

In this book, the Harringtons propose an Earth-centered approach to theology. They

provide a critique of the underlying beliefs and attitudes that propagate environmental
problems, and they articulate a theology that shows how a more soulful and inspired
 vision of the world can facilitate solutions to our ecological crisis. The book includes a
foreword from the popular science broadcaster and environmental activist David T.
Suzuki.

Harris, Peter. Under the Bright Wings. London: Hodder and Stoughton, 1993.

Harris, an Evangelical Anglican clergyman and ornithologist, recounts and reflects on

his and his family’s experiences in establishing the A Rocha Christian Field Study
Centre and Bird Observatory, a center for ornithology, environmental conservation,
and cross-cultural evangelism in southern Portugal. The Center’s environmental work
includes banding migratory birds, environmental education, and protecting the
region’s wildlife and natural areas from excessive hunting and development.
Although welcoming any persons interested in its work, the Center operates as a
Christian community that seeks to witness to the gospel and to reflect a Christian
basis for environmental concern without engaging in propaganda or proselytizing. A
foreword by John Stott, a prominent Evangelical theologian and avid birdwatcher,
affirms A Rocha’s mission and work.

Hart, John. Sacramental Commons: Christian Ecological Ethics. Lanham, MD: Rowman &
Littlefield, 2006.

This book relates the Christian word sacrament (signs of divine presence) to the
term commons (shared place and shared goods, among people and between people
and the natural world), suggesting that local natural settings and local communities
can be a source for respect and compassion. The book draws on ideas from such
thinkers as Hildegard, St. Francis, John Muir, and Black Elk, to provide insights
about divine immanence in creation and human commitments to creation. It extends
the concept of "natural rights" beyond humans to include all nature, and affirms
intrinsic value in ecosystems in whole and in part.

--------. What are they Saying about Environmental Theology? New York, NY: Paulist Press,
2004.

The focus of Hart’s introductory text is a theology that explores and is influenced by the
reality and consciousness of human existence in an interrelated and interdependent
biosphere and universe. In Hart’s Catholic-centered theological discussions, topics
including anthropocentric, stewardship, and relational perspectives in environmental
theology; creation as common good and common ground; and a perspective in creation as
a sacramental commons are covered. In particular, Hart devotes a number of pages to
discussion of Vatican-based documents and their import for providing theological
perspectives on the contemporary environmental crisis.

--------. The Spirit of the Earth. New York: Paulist Press, 1984.

Hart presents a Catholic perspective on questions of land ownership and use in the
 United States in light of environmental degradation, the inequitable distribution of
resources, and key religious and ethical teachings regarding the land. Hart surveys
the problems of land abuse, consolidation, and the loss of agricultural diversity
before concluding that these practices conflict with an ethic that understands land as
a trust given to humans by God in order to be shared equitably through the ages.
Hart derives this ethic from biblical and Native American understandings of land,
the ancient Israelite image of being pilgrims and stewards that is reflected in their
agricultural traditions, the American heritage, and Catholic teaching. Hart offers
twenty steps to land reform and concludes with a theology that relates the Spirit of
the Earth (e.g., God as its transcendent yet immanent Creator) to the spirit of the
earth (e.g., the Earth’s inherent created potential for evolving toward union with
God).

Hartman, Linda. The Christian Consumer: Living Faithfully in a Fragile World. Oxford, Oxford
University Press, 2012.

In her book, The Christian Consumer, Hartman looks to the Christian tradition for
historical and contemporary resources that may aid the search for an effective and
explicit practical ethics of consumptions. She finds in the Christian tradition voices that
indicate a variety of ethical stances, including: the ascetic simplicity of Francis,
Woolman, and Sider, which seeks to avoid sin in its consumptive practices; the embrace
of creation as a blessing to be savored and shared; the ways in which Dorothy Day and
the Catholic Worker Movement provide an example of how love of neighbor can
manifest in consumption decisions; and how a Sabbath vision of consumption can
highlight ways in which the future can be fulfilled and redeemed in the everyday practice
of Eucharist. It is Hartman’s aim that the reflections and strategies for Christian
consumption discussed in her book may strengthen and inform those who have an
implicit sense of ethical consumption, as well as offer resources for conscious ethical
construction for those who prefer more structured thought.

Hastings, Stephen L. Whole Earth Ethics for Holy Ground: The Development and Practice of
“Sacramental” Creation Spirituality. Lanham, MD: Lexington Books, 2016.

In Whole-Earth Ethics for Holy Ground, Dr. Stephen Hastings begins by offering an
overview of late 20th century and early 21st century writings that he calls “sacramental”
creation spirituality. These writings are characterized by their acceptance of the scientific
creation story of cosmogenesis and evolution, and their recovery of authentic Christian
nature mysticism. Hastings then looks at Teilhard de Chardin (1881–1955 CE), Maximus
the Confessor (c.580–662 CE), and Nicholas of Cusa (1401–1464 CE). Together the
teachings of Maximus and Nicholas support Teilhard’s call for a theology of a Creator
God robust enough to encompass the most expansive and complicated propositions about
creation made by science, while remaining as close as the real presence of Christ in the
Eucharist. Together these sacramental encounters converge to support the conclusion that
just as one receives and responds to Christ present in the elements of the communion
 table, so one ought to receive and respond to oneself, one’s neighbors, and all creation as
the universal consecrated and sacramental neighborhood.

Haught, John F. Making Sense of Evolution: Darwin, God, and the Drama of Life. Louisville:
Westminster John Knox Press, 2010.

Haught’s Making Sense of Evolution functions as an invitation to Charles Darwin and the
evolutionary biology community to join in a conversation with contemporary Christian
theology on the question of what evolution means for our understanding of God and what
we take to be God’s creation. BY concentrating on specific concepts in Darwinian
theory—such as design, descent, and diversity—Haught provides a drastic revision of
theology in light of evolution. His reconstructive theological project has a deep respect
for traditional creeds and biblical texts; additionally it also assumes that in the light of
new experience and scientific research, constant reinterpretation of fundamental beliefs is
essential.

--------. God After Darwin: A Theology of Evolution. New York: Westview Press, 2007.

Claiming that theology has generally failed to think about God in a manner proportionate
to the opulence of evolution, Haught attempts to set forth some facets of a “theology of
evolution” by utilizing the resources available in Christian thought. Haught argues in God
After Darwin that there is no good reason why the evolutionary news about nature should
not be taken as an invitation for us to enlarge our sense of the divine. Indeed, Darwin and
evolutionary science calls us into a new, compelling, and expansive concept God and the
world. Arguing that we are not faced with a specious either/or decision between evolution
and God, Haught writes that theology must break through its restrictive association of
God with cosmic and other forms of “order” so to begin thinking more responsibly about
theology, ethics, and religion as a whole. An evolutionary theology, Haught claims, does
not attribute to God a rigid plan for the universe, but rather recognizes the universe as a
cosmic promise, wherein we are encouraged to open our lives in hope to God’s
incalculable future.

--------. Christianity and Science: Toward a Theology of Nature. Maryknoll, NY: Orbis Books,
2007.

Christianity and Science is a work of systematic theology wherein Haught examines

some of the discoveries of natural science, especially physics, biology, and cosmology,
and asks what they might mean for the Christian faith. By looking specifically at two
theological motifs of the Christian faith—the descent and futurity of God—Haught
examines closely the ways in which modern and recent scientific understanding of the
natural world can influence a theological interpretation of nature. It is Haught’s aim in
this volume to present a scientifically informed theology, contributing to the mission
 begun in the late nineteenth century by the Jesuit paleontologist Pierre Teilhard de
Chardin, whose work began much of the modern project to allow Christian theology to
participate more fully in conversation with evolutionary discovery.

--------. Is Nature Enough? Meaning and Truth in the Age of Science. Cambridge, MA:
Cambridge University Press, 2006.

In Is Nature Enough? Haught seeks to provide a reasonable, scientifically informed

alternative to naturalism, or the belief that nature is all there is and that no overall
purpose exists in the universe. In particular, he argues that there is no good reason to
believe that nature is all there is. In so doing, Haught develops a response to naturalism
through a dialogue with science and religion. He jettisons neither scientific discovery nor
humanity’s religious traditions. Rather, Haught offers a sensible alternative to naturalistic
belief that embraces scientific research while simultaneously raising questions about
scientific naturalism through religious affirmations of ultimate meaning.

--------. Responses to 101 Questions on God and Evolution. Mahwah, NJ: Paulist Press, 2001.

While recent statements from religious leaders around the world have acknowledged the
scientific evidence for evolution, there has been little offered in the way of theological
reflection on the issues surrounding it. Haught’s volume Responses to 101 Questions on
God and Evolution serves to offer a theological response to some of the main religious
questions surrounding evolutionary biology. The questions and responses included in this
volume are a selective compilation drawn from Haught’s contact over the years with lay
audiences, students, scientists, philosophers, and theologians.

--------. The Promise of Nature: Ecology and Cosmic Purpose. New York: Paulist Press, 1993.

Drawing selectively on process thought, Haught argues that the environmental crisis
requires a transformation of religious traditions, specifically Christianity. He finds that
scientific skepticism does not provide an adequate basis for an ecological ethic and
notes that the theme of “cosmic homelessness” (the feeling that humans are alien to
nature), shared by both science and religion, supports negative environmental
attitudes. Locating the ecological crisis in the disintegration of religion (the separation
of sacramentalism, mysticism, silence, and action from one another), Haught argues,
in opposition to apologetic (based in historical revelation) and sacramental (creation-
centered) theologies, for a future-oriented eschatological approach to ecological
theology. Environmental concern, Haught believes, can be rooted in the idea that our
personal destinies, and those of the entire cosmos, are inseparable.

--------. The Cosmic Adventure: Science, Religion, and the Quest for Purpose. New York:
Paulist Press, 1984.
 Haught defends belief in the purpose of nature by following Polanyi and Whitehead
and developing an aesthetic approach to the questions of cosmic teleology and
theodicy. Unable to prove that the universe is purposeful, he nonetheless argues that
this idea is compatible with modern science. He critiques scientific materialism and
offers an alternative view of life as shaped by factors that cannot be reduced to physics
and chemistry or the workings of chance. Haught approaches cosmic teleology by way
of the emergent-hierarchical order of nature and aesthetic experience and offers an
aesthetic rather than ethical interpretation of the problem of theodicy: God is a God of
adventure who persuades the world toward new possibilities for beauty and peace, a
process that, at times, involves suffering. Haught ends with an interpretation of Jesus
Christ in terms of his role in disclosing and furthering this “cosmic adventure.”

--------, ed. Science and Religion in Search of Cosmic Purpose. Washington, DC: Georgetown
University Press, 2001.

While many scientists and philosophers claim that scientific offers little support for the
existence of cosmic purpose or “teleology,” some would argue that contemporary
scientific knowledge is consonant with a religious sense of purpose in the universe. This
volume brings together such scholars who point to the way cosmic visions of the world’s
great spiritual traditions can be reclaimed in an age of science. Scholars such as Seyyed
Hossein Nasr, Mary Evelyn Tucker, Brian Swimme, John Haught, and Owen Gingerich
each address the question of cosmic purpose from within their diverse disciplinary fields
or in the context of distinct cultural religious traditions.

Hayes, Bernadette. "Religion and Environmental Issues Within Anglo-American

Democracies." Review of Religious Research. 42.2(2000): 159-174.

Challenging the Lynn White critique, this article examines the 1993 International
Social Survey Program’s Environment Survey. The article explores the impact of
religion on environmental attitudes and behavior within the United States, Canada,
Great Britain, and New Zealand. The findings of the survey challenge the idea that
Christians differ from non-Christians in that they are less concerned about the
environment, and the idea that religious identification is a predictor of environmental
attitudes and behaviors in general. However, there are some significant inter-
denominational differences within the Christian tradition in these countries in terms of
attitudes toward the environment.

Hayes, Zachary. Gift of Being: A Theology of Creation. Collegeville, MN: Liturgical Press,
2001.

This book begins by discussing the relation between faith and reason in the Catholic
Church from a historical perspective, moving to the most current statements of
modern Popes. This allows for a discussion of the traditional concept of creation
from nothing in the form of a conversation with contemporary physics. With these
foundational ideas in place, he looks at such questions as the origin of humanity
 and the failure of humanity throughout history. He then focuses on the tradition of
cosmic Christology and eschatology as they pertain to the whole creation.

Hefner, Philip. “Nature, God’s Great Project.” Zygon 27, no. 3 (1992): 327–41.

According to Hefner, contemporary scientific understandings indicate a more intense

relatedness between humans and the natural world than Western religous and secular
traditions have previously acknowledged. He argues that we must recognize our
intrinsic kinship with nature, and reveals that our purpose is to serve nature as
preparers for its future, by discerning and conceptualizing the dimensions of ultimacy
within it— thus following “God’s own pattern of investing in nature as the greatest
project.”

Hellwig, Monika. Guests of God: Stewards of Divine Creation. New York, NY: Paulist Press,
1999. Hendry, George S. Theology of Nature. Philadelphia, Pa.: Westminster Press, 1980.

Hendry addresses the question of the place of nature in creation and redemption by
presenting a wide variety of views on various aspects of the problem. After discussing
how nature has been virtually ignored in recent theology, he broadens the usual
parameters of discussion by examining experiential, religious, philosophical, and
scientific approaches to nature. Part two, on the theology of nature, touches on
questions such as why God created the world and explores various models of the act or
process of creation, as well as the role of the Spirit and Logos in creation. “The
Perception of Nature,” the final section of the book, explores how faith impacts on our
experience of nature in both the smaller (e.g., immediate environment) and the larger
(e.g., cosmos) senses. Hendry affirms that humans are an integral part of nature and
that everything in nature will participate in the consummation.

Henry, Kenneth. "Loving the Earth: Introducing Reformed Christian Eco-Spirituality to

Adults." D.Min thesis, Austin Presbyterian Theological Seminary, 1999.

Herriot, Trevor. Jacob's Wound: A Search for the Spirit of Wildness. Golden, CO: Fulcrum
Publishing, 2009.

Written in a poetic and lyrical style, this book integrates attitudes of naturalism and
contemplative mysticism in an attempt to convey the connections between spirituality
and the natural world. Herriot, an author and naturalist, weaves together personal
anecdotes, interpretations of scripture, observations of wild nature, and the teachings and
experiences of religious figures like Pierre Teilhard de Chardin. Herriot discusses ideas
of nature, God, humanity, wilderness, wildness, home, grace, prayer, and much more.

Hessel, Dieter T. “Ecumenical Ethics for Earth Community.” Theology and Public Policy 8,
nos. 1–2 (summer-winter 1996): 17–29.

Hessel contends that faith communities engaged in working for social justice and
environmental integrity need to develop an ethical framework in addition to
 maintaining biblical-theological affirmations and analyses of actions on specific
issues. Hessel proposes an ethical framework that includes the norms of solidarity,
sustainability, sufficiency, and participation and describes the convergence of the
ecumenical and environmental communities as working toward an ethic of eco-
justice.

--------. “Spirited Earth Ethics: Cosmological and Covenantal Roots.” Church and Society 86,
no. 6 (July-August 1996): 16–36.

This essay explores and seeks to engage in mutual dialogue with two contrasting
approaches to a spiritually-grounded ethic for the health of the Earth as a whole: a
naturalistic ecocentric cosmology, as represented by Thomas Berry, and a theocentric-
covenantal approach based on the biblical doctrine. Hessel also argues that more
reflection on the Christological character of ethical reflection is also needed. A series
of theses on the ethical significance of the natural community that have some
implications for social ethics are also presented.

--------. Theology for Earth Community: A Field Guide. Maryknoll, N.Y.: Orbis, 1996.

Hessel draws on the work of Thomas Berry, Larry Rasmussen, Rosemary Radford
Ruether, and James A. Nash in order to demonstrate how religious studies and
theological education must be restructured to meet the challenges of the ecological
crisis. The volume is divided into six sections: “Biblical Roots and Modern
Interpretation,” “Systematic Theologies for Earth Community,” “Eco-Social Ethics,”
“Environmental Justice,” “Practical Disciplines,” and “Spiritual Formation and
Liturgical Reform.” The contributors organize their essays for those in the fields of
theology and religious leadership, in an effort to foster ideas beneficial to the Earth
community, promote eco-justice, and encourage a theocentric ethic.

--------. “Where Were/Are the Churches in the Environmental Movement?” Theology and
Public Policy 7, no. 1 (summer 1995): 20–31.

North American churches, though reluctant to commit to environmental ethics and

action, have made important contributions, especially in regard to social justice
concerns. Hessel recounts ecumenical responses in the United States and other
international communities, including attention to sustainable food systems, energy
production and use, community organizing for environmental justice, and leadership
development. He concludes by noting various limitations and missed opportunities.

Hessel, Dieter T., ed. After Nature’s Revolt: Eco-Justice and Theology. Minneapolis, Minn.:
Fortress, 1992.

Hessel claims that the present ecological situation has stimulated (theologically and
ethically) the Western Christian tradition to rethink its response to the future. The
essays that follow outline a variety of responses to the Christian legacy and present
issues for an eco-justice oriented ethic. The first section includes topics such as:
 postmodern Christianity (John B. Cobb, Jr.), the theology of the Cross (Larry
Rasmussen), healing the Protestant mind (H. Paul Santmire), liberation theology
(Heidi Hadsell), and the general topic of redemption (George H. Kehm). The second
section examines issues such as global warming (William E. Gibson); wildlife and
wildlands (Holmes Rolston III); an American Indian perspective (George E. Tinker);
economics, eco-justice, and the doctrine of God (Carol Johnston); and spirituality
(Philip Hefner).

--------. For Creation’s Sake: Preaching, Ecology, and Justice. Philadelphia, Pa.: Geneva
Press, 1985.

This book is a collection of papers from an Institute for Baptist and Presbyterian
Pastors on Eco-Justice Preaching at Stony Point, New York (1984). Topics include: an
introduction to and brief history of the eco-justice perspective (William E. Gibson),
eco-justice in relation to the sociology of ancient Israel (Norman K. Gottwald), eco-
justice preaching as preaching for radical transformation (James A. Forbes), preaching
and sacraments in relation to the liberation of humans and the Earth (E. David Willis),
a critique of the theology of dominion from an ecofeminist perspective (Elizabeth
Dodson Gray), a process perspective on eco- justice (W. Kenneth Cauthen), and a
review of the history of eco-justice themes in Christian ethics since the 1960s (Roger
L. Shinn). A theological framework for eco-justice preaching (Dieter Hessel) and a list
of questions for those who prepare and listen to eco-justice sermons are also included.

--------. Energy Ethics: A Christian Response. New York: Friendship Press, 1979.

This collection includes essays by members of the Energy Study Panel of the National
Council of Churches of Christ (NCCC) in the United States of America on the ethical
and theological questions underlying the 1970 “energy crunch.” Hessel presents an
eco-justice ethical criteria for energy policy as being “sufficient, sustaining energy for
all.” Subsequent essays address the relationship of energy to society (Scott Paradise),
morality (Alvin Pitcher), politics (Beverly Harrison), citizen involvement (Douglas
Still), and the social consequences of nuclear power (Mark Rader). An abbreviated and
reorganized version of the NCCC Study Document, “The Ethical Implications of
Energy Production and Use,” is included, along with a history of the NCCC’s
involvement in energy debates and rejoinders to criticisms of the study document (Chris
Cowap). Appendices include a theological reflection (William H. Lazareth) and
information on energy conservation, projected demand, and alternatives.

Hessel, Dieter T., and Larry Rasmussen, eds. Earth Habitat: Eco-Injustice and the
Church's Response. Minneapolis, MN: Fortress, 2001.

This edited volume collects essays originally delivered at a 1998 Union Theological
Seminary conference, “Ecumenical Earth.” Articles address various issues related to
the church and issues of “eco-justice”. Contributors include: James Cone, Brigitte
Kahl, Ibrahim M. Abu-Rabi, Steven Rockefeller, David Hallman, Ernst Conradie,
Peggy Shepard, and Troy Messenger. Topics include: environmental racism, global
 climate change, earth liturgies, globalization, and ecclesiology.

Hessel, Dieter T., and Rosemary Radford Ruether, eds. Christianity and Ecology: Seeking the
Well-being of Earth and Humans. Cambridge, Mass.: Harvard Divinity School Center for the
Study of World Religions/Harvard University Press, 2000.

Hiebert, Terry G. "The Redemption of Creation in Twentieth-Century Eco-Theologies."

Ph.D. diss., Baylor University, 1994.

From Abstract: While the eighties have witnessed an eco-theological resurgence, the
constructive task of developing a cosmic soteriology remains only indirectly
addressed. This work investigates how recent eco-theologies address the redemptive
core of Christian theology. Chapter Two studies the historical formation of Christian
redemptive theology in the West. Irenaeus, Origen, and Tertullian represent an early
movement to narrow soteriology from cosmic to personal dimensions. The remaining
chapters address the recent eco-theological resources for reversing this movement.
Chapter Three examines the potential for finding a more inclusive relationship
between the land and humans in the biblical texts. Richard Austin's environmental
theology extensively re-reads the biblical texts to demonstrate how the land is
included in the redemptive community. Austin's redemptive theology encompasses all
of creation in history. Chapter Four explores whether the redemption of creation is
consummated in history. Jurgen Moltmann's eschatological view of the redemption of
creation offers a scenario for envisioning what the final redemption of creation might
entail. Chapter Five considers the scope of redemption, and more specifically, the
effects of redemption for the victims of evil in creation. Sallie McFague's metaphor of
the world as God's body offers a model for addressing this problem. The final chapter
explores the potential convergences of thought among recent eco-theologians for
reformulating Christian thought concerning the redemption of creation. The study
concludes with a redemptive metaphor which may begin to integrate Christian
soteriology with eco-theology.

Hiebert, Theodore. “Re-imaging Nature: Shifts in Biblical Interpretation.” Interpretation 50,

no. 1 (January 1996): 36–46.

Hiebert examines the presuppositions and motives of earlier twentieth-century biblical

scholarship that marginalized and sometimes devaluated nature and compares it with
more recent work which makes nature more central to the biblical story. Hiebert
illustrates the newer understanding of nature’s relation to humans and to God in the
Bible, discusses the image of the human as a “servant” of the Earth (Genesis 2–3), and
explains nature’s revelatory role in biblical theophanies and wisdom literature.

--------. The Yahwist’s Landscape: Nature and Religion in Early Israel. New York: Oxford
University Press, 1996.

Hiebert tests the traditional scholarly approach to the biblical view of nature by
reexamining textual material usually ascribed to the “Yahwist.” That approach was
 based on two related assumptions from nineteenth-century theology and anthropology:
ancient Israelite religion was oriented to history rather than to nature, and Israelite
culture originated among desert nomads rather than settled agriculturalists. Hiebert
argues the contrary: the Yahwist’s native landscape was an agricultural one, in which
the soil is a central reality; the paradigmatic human being is the farmer; and salvation
is a stable and healthy relationship with the environment. Hiebert contrasts the
Yahwist’s image of the human as “servant” with the Priestly tradition’s view of the
human as “steward” and relates his findings to current ecotheological discussions.

Hill, Brennan R. Christian Faith and the Environment: Making Vital Connections. Ecology
and Justice Series. Maryknoll, N.Y.: Orbis, 1998.

An introductory textbook from a revisionist Catholic theological perspective. Hill

draws on Karl Rahner, Bernard Lonergan, Paul Tillich, Pierre Teilhard de Chardin,
and David Tracy to develop his theological method for linking the Christian
tradition to current issues and explores the Hebrew and Christian Scriptures,
Christology, and sacramental theology for connections between their teachings and
environmental concerns. He reviews Catholic, Protestant, and ecumenical church
statements from both the First and Third-Worlds and provides them as examples of
the reinterpretation of the Christian tradition that supports and guides the
conservation and distribution of natural resources. Hill also examines “the God
question”—how atheism and different images of God affect environmental attitudes;
the views of feminist theologians; Christian spirituality and environmental concern;
and directions toward a Christian environmental ethic and ecological conscience.

Hogue, Michael S. The Tangled Bank: Toward an Ecotheological Ethics of Responsible

Participation. Eugene, OR: Pickwick Publications, 2008.

This book develops an ecotheological approach to environmental ethics, proposing an

ethics of “responsible participation,” which is based primarily on a comparative
engagement with the work of the philosopher Hans Jonas (a student of Heidegger) and
the religious naturalism of James Gustafson. Hogue proposes an approach to ethics that
is comparative, critical, and constructive, as he attempts to integrate naturalistic and
theological insights that are attuned both to the distinctiveness as well as the
embeddedness of the human in the natural world.

Hoogstraten, Hans-Dirk van. Deep Economy: Caring for Ecology, Humanity, and
Theology. Atlantic Highlands, N.J.: Humanities Press, 1997.

Noting that economics are inextricably linked to modern environmental problems, this
book outlines the development of modern Western commercial society, acknowledging
how the industrialized economy’s character is identified as both a worldview and religion
bent upon domination. Hoogstraten argues that the current trend of looking to premodern
societal structures to retrieve wise economic models is a “dead-end solution.” Rather, he
says we must develop an entirely new economic paradigm that understands the roots and
the important historical shifts that have lead to our society today. Such a paradigm will
 examine human motives, influences, and manipulation in order to find the root causes
and final solutions to our present ecological crisis.

Hore-Lacy, Ian. Responsible Dominion: A Christian Approach to Sustainable Development.

Vancouver, BC: Regent College, 2005.

This book argues that Christian stewardship of the earth differs from the secular
program of environmental stewardship because the latter does not put enough
emphasis on the value of human life, which is stressed throughout the Bible. As a
practitioner in the energy industry, the author writes from experience on such aspects
of sustainable development as energy transfer, food production, obtaining minerals and
the use of land, always placing human values to the fore in caring for God s creation.

Horrell, Dana. "Reclaiming the Covenant: The EcoJustice Movement as Practical Theology."
Ph.D. diss., The University of Chicago, 1993.

Horrell, David. “Ecojustice in the Bible? Pauline Contributions to an Ecological Theology.” In

Bible and Justice: Ancient Texts, Modern Challenges, edited by Matthew J. M. Coomber.
Oakville, CT: Equinox, 2011.

Horrell attempts here a constructive exercise in which a rereading of the Pauline tradition
is explicitly shaped by the perceived priorities of the contemporary context, yet at the
same time draws on and develops potential latent in the Pauline texts. His main proposal
is that God’s act of cosmic reconciliation in Christ should stand as a doctrinal lens at the
center of an ecologically reconfigured Pauline theology. As such, the contemporary
engagement with Paul should help to move the tradition away from a focus on the
justification and salvation of human beings and towards a focus on God’s reconciliation
of the entire created order. In this way, Horrell writes, an ecojustice hermeneutic can find
its roots in the writings of Paul, despite his limited focus upon human relationships in the
church and his generally anthropocentric sphere on concern.

--------. “Non-human Flourishing? The Liberation of Creation and an Ecological Reading of

Paul.” In Theology and Human Flourishing: Essays in Honour of Timothy J. Gorringe, edited by
M.A. Higton, J.T. Law, and C.C. Rowland, 54-70. Eugene, OR: Cascade, 2011.

--------. The Bible and the Environment: Towards a Critical Ecological Biblical Theology.
London: Equinox Publishing, 2010.

In this book, the author, a professor of New Testament studies, discusses the complex and
contested relationship between biblical theology and environmental issues. Horrell offers
interpretations of many biblical texts, including his own as well as competing
interpretations. In short, Horrell shows the ambivalence of biblical perspectives on the
environment. Horrell argues for an “ecological hermeneutic,” which involves the use of
multiple interpretative (i.e., hermeneutic) engagements with all of the complexities that
 arise from the encounter between biblical traditions and the challenges of contemporary
and future ecological issues.

--------. Ecological Hermeneutics: Biblical, Historical, and Theological Perspectives. London &
New York: T&T Clark, 2010.

There are two central concerns of the collection of essays that comprise Ecological
Hermeneutics: first, to bring biblical and theological perspectives into closer dialogue
through ecologically oriented and hermeneutically informed reflection on the Bible;
second, to learn critically from the history of interpretation, recognizing that earlier
interpreters did not share contemporary ecological concerns and awareness. Ecological
Hermeneutics, therefore, attempts to generate hermeneutically aware and critical readings
of biblical texts, all of which aim to make constructive contributions to ecotheology.
Additionally, the text also attempts to indicate how valuable studies of the history of
interpretation can be for ecotheology, as well as illustrate the potential for an ecological
hermeneutics to bring a diverse range of scholars together in making constructive
attempts to address issues of profound importance.

--------. “The Green Bible: A Timely Idea Deeply Flawed.” Expository Times (2010): 180-185.

ABSTRACT: This article offers a critical review of the recently published Green Bible
(HarperCollins, 2008), a “green-letter edition” intended to enable readers to discover the
Bible’s message concerning humanity’s duty to care for creation. Despite the often
valuable and stimulating essays and study materials that surround the ‘green-letter
edition’ of the biblical text, the idea at the heart of the project is deeply flawed. It fails to
do justice to the fact that the biblical material is, as on other ethical issues, profoundly
ambivalent, requiring careful and constructive interpretation which is, in turn, open to
debate and contestation. Concepts such as stewardship, which are presented here as
simply what the Bible teaches, are interpretative constructions whose hermeneutical and
ethical value may be questioned. A coherent ‘green’ message cannot come simply from
lining up supposedly relevant biblical texts but only from creative and constructive
interpretation of the Bible.

--------. “A New Perspective on Paul? Rereading Paul in an Age of Ecological Crisis.” Journal
for the Study of the New Testament 33 (2010): 3-30.

ABSTRACT: Contemporary contexts, crises, and moral values shape the interpretation of
Paul, even in rigorously “historical” scholarship, and the new perspective on Paul well
illustrates this point. Our current ecological crisis provides a new and urgent context for
interpretation, yet one that has scarcely yet registered on the agenda of recent Pauline
studies. Beginning with the obvious eco-texts (Rom. 8.19-23; Col. 1.15-20), but insisting
on the need to move beyond these, this essay explores the potential for a broader
 ecological engagement with Paul, arguing that Paul offers resources for an ecological
theology and ethics at the heart of which stands the vision of God’s incorporative
transformation of the whole creation in Christ and the associated imperative to embody
that transformation in human action shaped by the paradigm of Christ’s self-giving for
others.

--------. “The Ecological Challenge to Biblical Studies.” Theology 112 (May/June 2009): 163-
171.

ABSTRACT: The increasing prominence of environmental issues, together with the

suspicion that the Bible, both through its creation stories and its eschatological
expectations, may discourage a sense of Christian environmental responsibility, raise a
challenge to which biblical scholars have responded in various ways. Some attempt to
recover a positive ecological message from the Bible, while others read the Bible
critically through the framework of a set of ecojustice principles. This essay reviews
some of these contributions and argues for a theological approach to interpretation which
avoids some of the weaknesses of either of these two alternatives.

--------. “Ecological Criticism.” In Searching for Meaning: A Practical Guide to New Testament
Interpretation, edited by P. Gooder, et al., 192-194. Louisville, KY: Westminster John Knox
Press, 2008.

In this short guide to ecological criticism in the New Testament, Horrell demonstrates the
ways in which ecological criticism, which developed in light of the growing scholastic
interest in reading biblical texts in the light of environmental challenges that face modern
culture, grew. He also provides examples of landmark publications in the field, as well as
concepts of ecological criticism in practice, such as the application of ecological criticsm
to ideas of anthropocentrism in biblical texts.

Horrell, David, Cherryl Hunt, and Christopher Southgate. Greening Paul: Rereading the Apostle
in an Age of Ecological Crisis. Waco, TX: Baylor University Press, 2010.

Greening Paul attempts to provide a thorough, wide-ranging attempt to read the writings
of the Apostle Paul from an ecological perspective. As the authors demonstrate, the
difficult, critical questions to be faced concerning the ecological implications of other
biblical texts are also true in regard to Paul’s writings: Is the Christian gospel message
inherently anthropocentric, or solely concerned around the salvation of human beings?
Or, rather, can Paul’s letters offer resources for an ecological theology and ethics, which
looks beyond narrow human-centered concerns to address ecological challenges that face
us today? The latter question, according to the authors, forms the foundational inquiry of
Greening Paul. Ultimately, Horrell, Hunt, and Southgate argue that Paul’s letters offer a
 vision of the ultimate redemption of all things, a narrative of cosmic reconciliation that
can dramatically inform ecological hermeneutics.

--------. “An Environmental Mantra? Ecological Interest in Romans 8:19-23 and a Modest
Proposal for its Interpretation.” Journal of Theological Studies, NS. Vol. 59, Pt. 2 (October
2008): 546-579.

ABSTRACT: Romans 8:19–23 has become a favourite text for ecotheologians seeking
biblical grounds for promoting a positive approach towards non-human creation.
However, there has been little work that both engages with the passage in detail and
critically considers its possible contribution to an ecological theology and ethics. This
essay begins by tracing the development of ecological interest in this text, and then
proposes a narrative analysis as a strategy by which the meaning and contribution of the
text may fruitfully be explored. The various elements of the story of κτίσις are then
discussed. Finally, the essay offers some preliminary indications as to the ways in which
this story might inform a contemporary theological response to the ‘groaning’ of creation.
This entails an acknowledgment of the difficulties the text poses for an eco-ethical
appropriation—its theocentric, eschatological, and cosmological presuppositions—as
well as a consideration of its positive potential. It is inescapably anthropocentric but by
no means “anthropomonist.” As such, it can offer pointers towards the kind of ethical
responsibility that humans might bear in the eschatological phase of creation's
redemption.

--------. “Appeals to the Bible in Ecotheology and Environmental Ethics: A Typology of

Hermeneutical Stances.” Studies in Christian Ethics 21.2 (2008): 219-238.

ABSTRACT: This article surveys and classifies the kinds of appeal to the Bible made in
recent theological discussions of ecology and environmental ethics. These are, first,
readings of “recovery,” followed by two types of readings of “resistance.” The first of
these modes of resistance entails the exercise of suspicion against the text, a willingness
to resist it given a commitment to a particular (ethical) reading perspective. The second,
by contrast, entails a resistance to the contemporary ethical agenda, given a perceived
commitment to the Bible. This initial typology and the various reading strategies
surveyed are then subjected to criticism, as part of an attempt to begin to develop an
ecological hermeneutic, a hermeneutic which operates between recovery and resistance
with an approach that may be labeled “revision,” “reformation” or “reconfiguration.”

--------. “Ascesis and Assisted Migration; Responses to the Effects of Climate Change on Animal
Species.” European Journal of Science and Theology 4.2 (2008): 99-111.

ABSTRACT: A major cost to the planet of the likely changes in climate over the next
century is the extinction of species, as they become trapped in habitats to which they are
 no longer adapted. Clearly the most effective mitigation policy would be to minimize the
human contribution to climate change. However, another response now increasingly
being considered is the assisted migration of species. While this is not always feasible,
and should be subject to careful application of the precautionary principle, some scholars
are seeing this as a necessary response to already inevitable climate change. This paper
summarizes some recent literature on assisted migration, and offers a response from the
perspective of Christian ethics. It calls for a kenosis of aspiration, appetite and
acquisitiveness. It then looks at general motifs in Pauline ethics to see how they may be
reappropriated in engaging with the current environmental crisis. Among the motifs
considered are “other-focus,” koinonia in the community, sufficiency, excess and
contentment. The paper then offers a set of criteria (based on a set offered by Neil
Messer) for evaluating projects in assisted migration, and concludes that one of their
major values with be rhetorical, in showing nations just how much less costly and
problematic it would be to engage in policies to mitigate climate change.

Hosenfeld, Charlene A. Ecofaith: Creating and Sustaining Green Congregations. Cleveland:

Pilgrim Press, 2009.

This book is intended to function as a handbook for church leaders and congregations
who are attempting to develop a more sustainable church, i.e., a “green” congregation.
The author includes discussions of theology and liturgy while also discussing practical
matters of tending to the grounds and the buildings of churches. Each chapter has an
introductory section as well as lists of facts, practices, and other helpful resources,
including stories from green religious communities from around the United States.

Hough, Adrian Michael. God Is Not “Green”: A Re-examination of Eco-Theology.

Harrisburg, Pa.: Morehouse, 1997.

This book attempts to show that traditional Christianity can adequately respond to
ecological issues; the somewhat misleading title indicates Hough’s belief that it is
unneccessary to distort Christianity in order to conform to some “green” ideology.
Hough (an atmospheric chemist turned Anglican priest) seeks to apply Tillich’s
theological method of correlation as he addresses the environmental questions in terms
of Original Sin; creation ex nihilo; the interdependence of divine immanence and
transcendence; the salvation of the whole creation through the death and resurrection
of Jesus Christ; and the Trinity. He also discusses new metaphors for God’s
relationship to creation; uses the idea of “play” to characterize Christian openness and
responsiveness to God and creation; and interprets worship and the Eucharist as a
celebration of creation and an anticipation of its redemption.

Hubler, James Noel. "Creatio Ex Nihilo: Matter, Creation, and the Body in Classical and
Christian Philosophy Through Aquinas." Ph.D. diss., University of Pennsylvania, 1995.

From Abstract: The moral limitations imposed by matter made a bodily resurrection
seem offensive. Christian hopes for a resurrection seemed misguided both
 intellectually and morally. The Christian apologists of the late second century struck
back by redefining matter as a creature of God, which he directed to his purpose. The
religious claims of the Christian apologists signalled a major philosophical change.
Within a century, Plotinus developed a rigorous monistic system of emanation within
the Greek philosophical tradition. In his system, even matter was derived from the
One. Nevertheless, because it was wholly indefinite, matter remained evil and the sage
eschewed it. Augustine gave creatio ex nihilo its first careful philosophical
consideration in the Christian tradition. Turning the valences of the Classical world on
their heads, he argued that as something capable of being formed into good things,
matter itself was good and a creature of the good God. The next major philosophical
consideration of creatio ex nihilo in the Christian tradition came at the hands of
Aquinas, who taught that creatio ex nihilo meant that nothing was presupposed to
God's creative act, not matter, forms, natures, essences, ideas, laws of nature, or a
hierarchy of being. The creature depended entirely on God's creative act. Despite the
great dependence of the creature upon God, Aquinas taught that the creature still bore
a genuine likeness to God, in his highly developed teaching of participation.

Hughes, J. Donald. Ecology in Ancient Civilizations. Albuquerque, N. Mex.: University of

New Mexico Press, 1975.

An introduction to the environmental history of the ancient world, focused chiefly on

the environmental attitudes and impacts of the Greek and Roman civilizations as well
as the Jewish and early Christian traditions. Hughes describes the ecology, prehistory,
and early civilizations of the Mediterranean Basin, and briefly summarizes Jewish and
early Christian views of nature in essentially positive terms. He argues that Greek and
Roman culture showed a love of nature and a respect for cosmic order—epecially in
their literature, religion, and philosophy—but argues that they overexploited their
environment through practices such as deforestation, hunting, overgrazing, and
warfare. Hughes traces modern exploitive attitudes most directly to the “secular,
businesslike Romans,” and notes the importance of other factors such as ecological
knowledge, technology, and social organization in both the ancient and modern
worlds.

Hughes, Krista E., Dhawna B. Martin, and Elaine Padilla, eds. Ecological Solidarities:
Mobilizing Faith and Justice for an Entangled World. University Park, PA: Penn State
University Press, 2019.

Operating on the premise that our failure to recognize our interconnected relationship to
the rest of the cosmos is the origin of planetary peril, this volume presents academic,
activist, and artistic perspectives on how to inspire reflection and motivate action in order
to construct alternative frameworks and establish novel solidarities for the sake of our
planetary home. The selections in this volume explore ecologies of interdependence as a
frame for religious, theological, and philosophical analysis and practice. Contributors
examine questions of justice, climate change, race, class, gender, and coloniality and
discuss alternative ways of engaging the world in all its biodiversity. Each essay, poem,
 reflection, and piece of art contributes to and reflects upon how to live out entangled
differences toward positive global change.

Hutchinson, Roger. Prophets, Pastors, and Public Choices: Canadian Churches and the
Mackenzie Valley Pipeline Debate. Waterloo, Ontario, Canada: Wilfrid Laurier University
Press, 1992.

Hutchinson provides a study in comparative religious ethics using the controversy

over building a gas pipeline from northern to southern Canada as a case study. Project
North, an organization supported by mainline Canadian churches, together with many
northern native people, opposed the project; many members of those same churches,
as well as some native people, supported it; government inquiries conducted to
resolve the debate ruled against the pipeline. Hutchinson clarifies the ways in which
storytelling, factual claims, ethical arguments, value judgments, and ideologies
interacted in this public policy debate. He favors focusing on the particulars of cases
rather than grand theoretical constructs, and considers the churches’ chief contribution
to have been in moving the issue from a seemingly inevitable “next step” in
development to a matter for public moral debate by enlarging the terms of debate to
include native rights and conservation values.

Hyun-Chul, Cho, S.J. An Ecological Vision of the World: Towards a Christian Ecological
Theology for Our Age. Tesi Gregoriana, Serie Teologia 106. Rome, Italy, Gregorian University
Press, 2004.

In response to the current ecological crisis, Hyun-Chul proposes that a Christian

perspective of the world can provide a vision that awakens and cultivates a new
ecological consciousness. By exploring how a Christian perspective can perceive finite
beings as interrelated and intrinsically valuable, as well as the ways that concern for
nature is compatible with concern for the poor, the central thrust of An Ecological Vision
of the World is to establish that Christian spirituality can root itself firmly in a
commitment to social justice and ecological concern. Hyun-Chul’s primary focus is upon
ecological worldviews, and the study’s principal interlocutors are Karl Rahner, Jürgen
Moltmann, Leonardo Boff, and Sallie McFague.

Ingram, Paul. "On the Wings of a Blue Heron." Cross Currents 49.2(1999): 206-226.

This essay explores the ambiguity of Buddhist and Christian traditions towards
“nature” and offers the concept of “interdependence” in both traditions as a space for
inter-religious dialogue and the development of an ecological ethic/attitude toward the
rest of the natural world. In Buddhism, he discusses the concept of “dependent co-
origination” and Indra’s jeweled net. In Christianity, he draws on the work of Paul
Santmire’s retrieval of Christian thinkers such as Irenaeus and St. Francis for a
Christian, ecological ethic and the contemporary process theology of John B. Cobb Jr.

Irwin, Kevin W., and Edmund D. Pellegrino, eds. Preserving the Creation: Environmental
Theology and Ethics. Washington, D.C.: Georgetown University Press, 1994.

This is a collection of papers from a conference intended to articulate a Roman

Catholic contribution to creation theology and environmental ethics. Richard Clifford
presents the biblical view of the indissoluble link between humans and their natural
habitat and their divinely given responsibility to maintain the world as a harmonious
system. Gabriel Daly proposes that theologies of creation and redemption can be
related to each other in a way that avoids traditional anthropocentrism and sin-
centeredness. Kevin Irwin explores the connections between liturgical sacraments and
the sacramentality of creation. Daniel Cowdin seeks to lay the groundwork for
developing an environmental ethic through the Roman Catholic tradition. This ethic is
based on a “fundamental option” for nature that rearticulates the meaning of human
dignity. Responses to some of the papers (Bernard Anderson, Elizabeth A. Johnson,
and Drew Christiansen) are included.

Isherwood, Lisa. "The Tree, The Cross and Global Capitalism." Feminist Theology 28(2001):
93-106.

In this article Isherwood argues that Christianity, a religion with incarnation at its
heart, has devalued the flesh through an overemphasis on the cross. She argues that
this has hindered Christian efforts to address the genocidal realities of global
capitalism: environmental, social, cultural and otherwise. She argues that a return to
Eve’s sensuous engagement with the Tree in Eden will provide a sound base for a
Christo-ethic to address global capitalism.

Jackson, Tony Ryan. “The Historical and Social Setting of New Creation in Paul’s Letters.”
Ph.D. diss., University of Cambridge, 2009.

Ryan Jackson explores the apostle Paul's conception of new creation in the light of a
fresh consideration of its historical and social contexts. This work seeks to understand
how Paul innovatively applied his theological convictions in his letters to three
communities - in Galatia, in Corinth, and in Rome. The discussion contributes to the
ongoing debate concerning the degree to which Paul's soteriology should be viewed in
continuity or discontinuity with the Old Testament. It also offers a further example of
how Roman imperial ideology may be employed in the study of the reception of Paul's
letters. The thesis proposes that Paul's concept of new creation is an expression of his
eschatologically infused soteriology which involves the individual, the community, and
the cosmos, and which is inaugurated in the death and resurrection of Christ.

Jantzen, Grace. God’s World, God’s Body. Philadelphia, Pa.: Westminster Press, 1984.

A carefully argued case for conceiving God and the world as a holistic unity on the
basis of an analogy with the human person as a holistic unity of body and soul.
Jantzen seeks to illustrate that such an image of God avoids the problems involved
in dualistic understandings and offers insights into God’s relationship to the world.
 She first explains that Christian anthropology entails a holistic view of human
persons and later argues for the legitimacy of reasoning by analogy from persons to
God. While recognizing that theologians have rejected the idea of divine
corporeality in order to safeguard essential divine attributes, she defends the idea by
showing how it better preserves and illuminates God’s personhood, eternity,
perception, activity, omnipresence, transcendence, and relation to the world as
Creator. She notes how this idea supports care and appreciation for the natural
world.

Jegen, Mary Evelyn, and Bruno V. Manno, eds. The Earth Is the Lord’s: Essays on
Stewardship. New York: Paulist Press, 1978.

This volume includes essays exploring Christian teachings on the use of the goods of
the Earth, relating that tradition to current issues of world hunger and environment
and affirming that decisions about resource use must be based on the rights and needs
of all people. Part one explores biblical, theological, and philosophical teachings that
challenge common views on property rights, competition and equality (R. J. Sider, W.
M. Swartley, W. J. Byron, H. Richards, D. Donnelly, C. K. Wilber). Part two
examines issues of agriculture, food, energy, environment, global poverty, and
economics from a stewardship perspective (D. R. Geiger, P. Land, M. M. Pignone, B.
Jones, E. G. Walther, G. S. Siudy, Jr.). Part three contains reflections on integrating
stewardship values into personal, familial, and community life (P. M. Mische, J.
Haines, G. E. Knab). Jegen also includes suggestions for discussion, reading, and
action.

Jena, Purna Chandra. Masters or Stewards?: A Theological Reflection on Ecology and

Environment. Delhi, India: ISPCK/NCCI, 2003.

The purpose of Masters of Stewards? is to stimulate reflection upon the nature of

stewardship, as well as the Christian responsibility to protect the environment from
destruction. As a social activist, Chandra presents experiences, stories, and hard facts to
argue that the marginalized populations of the world are the losers when it comes to the
despoiling of the natural world. Moreover, she argues that Christians must participate in
the struggles of poor peoples for protection of the environment. Urging sustainable
development and a renewed commitment to future generations, Chandra concludes by
engaging ecumenical challenges on the topic of environmental destruction, and presents
numerous alternatives to how Christians might address contemporary environmental
concerns.

Jenkins, Willis, The Future of Ethics: Sustainability, Social Justice, and Religious Creativity.
Washington, D.C.: Georgetown University Press, 2013.

The Future of Ethics interprets the big questions of sustainability and social justice
through the practical problems arising from humanity's increasing power over basic
systems of life. What does climate change mean for our obligations to future generations?
 How can the sciences work with pluralist cultures in ways that will help societies learn
from ecological change? Traditional religious ethics examines texts and traditions and
highlights principles and virtuous behaviors that can apply to particular issues. Willis
Jenkins develops lines of practical inquiry through "prophetic pragmatism," an approach
to ethics that begins with concrete problems and adapts to changing circumstances. This
brand of pragmatism takes its cues from liberationist theology, with its emphasis on how
individuals and communities actually cope with overwhelming problems.

--------. Ecologies of Grace: Environmental Ethics and Christian Theology. New York: Oxford
University Press, 2008.

In this book, Jenkins, a professor of social ethics, provides a thorough and comprehensive
account of the relationship between salvation in the Christian faith and contemporary
issues of environmental ethics. Drawing on resources from multiple disciplines, Jenkins
looks specifically at Christian concepts of grace in order to make the argument that being
saved is also a matter of saving the natural world. This book includes reflections on three
distinct approaches to environmental issues: the ecojustice movement, ideals of
stewardship, and emerging forms of ecological spirituality. Integrating perspectives from
Protestant, Catholic, and Orthodox traditions, Jenkins devotes particular attention to the
theologies of Karl Barth, Thomas Aquinas, and Sergei Bulgakov.

--------. "Biodiversity and Salvation: Thomistic Roots in Environmental Ethics." Journal of

Religion 83.3(2003): 401-420.

This article argues that too much Christian environmental theology either re-writes
past doctrine and tradition or mines it for only those parts that are relevant for
addressing ecological concerns. In contrast to these eisigetical modes, the author
approaches the human-centered tradition of Thomism and looks at the way in which
his soteriology of “becoming perfect humans” has much to offer to environmental
degradation and environmental theory. He argues that Thomas’ soteriology in itself
requires an attentive regard and respectful approach to the natural world.

Jo, Yong-hun. "A Christian Environmental Perspective on the View of Nature in Asian
Thought." Asia Journal of Theology 16.2(2002): 396-408.

This article explores Asian understandings of nature from Hindu, Buddhist, and
Christian perspectives. The author argues that the “Asian” view of nature is
generally influenced by the notion that nature “is a complete and harmonious
cosmos.” Though this view of nature is more resonant with contemporary
ecological ideas, the article explores the apparent disjunct between ideas about
nature and environmental practices.

John, V.J. “Ecology in the Parables: The Use of Nature Language in the Parables of the Synoptic
Gospels.” Asia Journal of Theology 14 (2000): 304-327.

John Paul II, Pope. “Peace with God the Creator-Peace with All of Creation.” World Day of
Peace Message, 1 January 1990. Origins, CNS Documentary Service 19 (14 December 1990):
465–68.

In his 1990 World Day of Peace message, the Pope argues that the environmental
crisis is fundamentally a moral crisis that is connected to the issues of peace,
economic justice, and respect for the dignity of the human person. The ecological
crisis is rooted in humanity’s rebellion against God and in a lack of respect for life in
general. Addressing it is the common responsibility of individuals, peoples, nations,
and the international community. The order of the universe is to be respected and
preserved, and the Earth and its fruits are the common heritage of all humankind.

--------. “Sollicitudo Rei Socialis.” Encyclical Letter, “On Social Concern.” Origins, CNS
Documentary Service 17 (3 March 1987): 641, 643–60.

This encyclical, “On Social Concerns,” is significant as perhaps the first papal
statement taking, albeit peripherally, ecological concerns into account while
discussing human development. The Pope argues that development is not just an
economic issue but is also a moral and religious issue because human beings are
spiritual as well as material beings, and because development must be “integral,”
taking into consideration spiritual, social, cultural, and ethical values. Accordingly,
promoting authentic development is the responsibility of the church as well as nations
and individuals. While God’s grace makes unlimited progress possible, true
development must include respect for nonhuman beings, recognize resource limits,
and maintain environmental quality. Dominion is not absolute power or freedom to
abuse.

Johnson, Elizabeth A. Creation and the Cross: The Mercy of God for a Planet in Peril.
Maryknoll, NY: Orbis Books, 2019.

Confronting the woeful legacy of a centuries-old theology, Johnson shows how the
beauty of our faith tradition is deepened by being rooted in ecological reality. She lays
out the foundations in scripture, the teachings of Jesus, and the early Church for an
understanding that emphasizes the love and mercy of God, showing how this approach
can help us respond to a planet in peril.

--------. Ask the Beasts: Darwin and the God of Love. London: Bloomsbury, 2014.

For millennia plant and animal species have received little sustained attention as subjects
of Christian theology and ethics in their own right. In Ask the Beasts: Darwin and the
God of Love, Elizabeth A. Johnson concludes that love of the natural world is an intrinsic
element of faith in God and that far from being an add-on, ecological care is at the center
of moral life. Focused on the human dilemma of sin and redemptive grace, theology has
considered the doctrine of creation to be mainly an overture to the main drama of human
being's relationship to God. What value does the natural world have within the
framework of religious belief? The crisis of biodiversity in our day, when species are
going extinct at more than 1,000 times the natural rate, renders this question acutely
 important. Standard perspectives need to be realigned; theology needs to look out of the
window, so to speak as well as in the mirror.

--------. Creation and the Cross: The Mercy of God for a Planet in Peril. Maryknoll, NY: Orbis
Books, 2018.

Johnson asks how we can understand cosmic redemption in a time of advancing

ecological devastation. In effect, how can we extend the core Christian belief in salvation
to include all created beings? Immediately this question runs into a formidable obstacle:
the idea that Jesus's death on the cross was required as atonement for human sin-- a
theology laid out by the eleventh-century theologian St. Anselm. Constructing her
argument (like Anselm) in the form of a dialogue, Johnson lays out the foundations in
scripture, the teachings of Jesus, and the early Church for an understanding that
emphasizes the love and mercy of God, showing how this approach can help us respond
to a planet in peril.

--------. "Turn to the Heavens and the Earth: Retrieval of the Cosmos in Theology." In
Vision and Values: Ethical Viewpoints in the Catholic Tradition. 53-69. Judtih Dwyer, ed.
Washington, DC: Georgetown University Press, 1999.

This is a chapter in an introductory book to Christian ethics that deals with Christian
environmental ethics from the Catholic perspective. The author argues that the three
pillars of theology have been God, humanity, and the world and that shrinking
attention to “the world” and to cosmology throughout the modern period has led to
problematic views of humans and God. She argues that theology must return to the
natural world.

--------. Women, Earth, and Creator Spirit. New York: Paulist Press, 1993.

Johnson has written a brief book linking the exploitation of the Earth to the
marginalization of women, both of which are further linked to “forgetting the Creator
Spirit” who pervades the world. In a sexist system, both women and the Earth are
excluded from the sacred and abused, and both have a symbolic and literal affinity
with the Creator Spirit, who is ignored in Western religious consciousness. This
therefore restricts the sacred to a monarchial deity outside of nature. Thus, for human
life and the Earth to flourish, women, Earth, and God must be rethought in non-
patriarchal ways. Johnson reviews the current situation of “ecocide” and traces it to
the rationality of hierarchical dualism and suggests that sources for an alternative
vision are found in women’s wisdom, human connectedness to the Earth, and
traditions of God as Creator Spirit. She calls for a conversion of mind and heart to the
Earth to be expressed in contemplation and prophecy.

Johnston, Carol. The Wealth or Health of Nations: Transforming Capitalism from Within.
Cleveland, Ohio: Pilgrim Press, 1998.
 Johnston provides a history of economic theory, focusing on how the formation of its
basic assumptions about reality and value have culminated in a deductive theory
narrowly focused on money and markets. She argues that the goal of economics must
shift from individual wealth to community health. From a perspective rooted in
Reformed theology and process philosophy, Johnston examines how key economic
theorists—Adam Smith, David Ricardo, Thomas Robert Malthus, John Stuart Mill,
Karl Marx, Alfred Marshall, John Maynard Keynes, and Milton Friedman—contributed
to defining the aims and methods of economics. This forms the basis for her proposals
for transforming economics. These necessary transformations include a wide range of
items from growth in production to health; from individualism/socialism to persons-in-
community; from a purely deductive method to one that includes a historico-critical
perspective; from a mechanistic to an ecological paradigm; and from
nominalism/voluntarism to a process/relational ontology.

Johnston, David L. Earth, Empire and Sacred Text: Muslims and Christians as Trustees of
Creation. London: Equinox Publishing, 2010.

In this book, the author proposes a Muslim-Christian theological discourse on creation

and humanity, the aim of which is for members of both faiths to cooperate in efforts to
bring about a more just and peaceful planet. It is an interdisciplinary work, drawing from
theology, philosophy, ethics, hermeneutics, critical theory and the social sciences. The
first part of the book explores the global context of postmodernity and the turn away from
modernity and the modern view of an autonomous subject. The second part looks at the
biblical account of human trusteeship (i.e., stewardship or vice-regency), both in Islamic
and Christian contexts. Johnston examines classical, modern, and postmodern Islamic
texts, as well as texts from Christian and Jewish writers. The third part integrates the first
two parts in an attempt to articulate a Muslim-Christian theology of human trusteeship.

Jones, James. Jesus and the Earth. London, UK: SPCK, 2003.

This short book by the Bishop of Liverpool is a collection of his 2003 Galt Lectures
in Charlottesville, VA. The purpose of this book is to answer the question “What has
Jesus to say about the earth?” Bucking the theological trend to justify Christian eco-
theology in Old Testament scriptures (if any scriptures at all), the author looks to the
gospel accounts for the foundation of a Christian eco-theology. In four short chapters
with questions for reflection at the end of each, he argues “Jesus not only was earthed
but also saw his mission as none other than the earthing of heaven.”

Joranson, Philip N. “The Faith-Man-Nature Group and a Religious Environmental Ethic.”

Zygon 12, no. 2 (1977): 175–79.

From 1965 to the mid-70s, the Faith-Man-Nature (FMN) group was a pioneering
organization that provided a unique opportunity for theologians, scientists, and others
to collaborate on building a Judeo-Christian approach to the environment. Joranson
recounts the history and activities of the group, including national and regional
conferences and publications from its inception through its dissolution—when
 growth in this field exceeded the FMN’s organizational capacities.

Joranson, Philip N., and Ken Butigan, eds. Cry of the Environment: Rebuilding the Christian
Creation Tradition. Santa Fe, N. Mex.: Bear and Company, 1984.

This anthology investigates how the Christian creation tradition can be brought into
constructive engagement with the environmental crisis; lifts up biblical, historical,
scientific, artistic, theological, and spiritual resources for doing so; and describes
existing model educational programs. Part one exposes both problems in the
tradition as well as resources from scripture, Celtic spirituality, the Rhineland
mystics, and historical religious figures such as St. Francis (Bernhard W. Anderson,
Richard J. Woods, Matthew Fox, Claude Y. Stewart, Jr., Marjorie Casebier McCoy,
Paul Weigand). In part two, both scientists and theologians present science as a
resource (Andrew J. Dufner, Robert John Russell, G. Ledyard Stebbins, Philip
Hefner, Ralph Wendell Burhoe, Paul E. Lutz). Ninteenth and twentieth century
American artistic contributions are explored in part three (Patricia Runo, Douglas
G. Adams). Part four examines theological, ethical, and spiritual resources including
the writings of Pierre Teilhard de Chardin and Thomas Merton, and other topics
such as process thought (Conrad Bonifazi, Bernard Loomer, John B. Cobb, Jr., Ken
Butigan, Philip N. Joranson, Charles S. McCoy). It also offers models for the
expansion of creation consciousness (Alan S. Miller, Ted F. Peters, Douglas G.
Adams, Philip N. Joranson and Ken Butigan) and profiles of educational programs
including the Institute in Culture and Creation Spirituality, the Au Sable Institute of
Environmental Studies, the Center for Theology and the Natural Sciences, and the
Project on the Environment and the Christian Creation Tradition (Brian Swimme,
Calvin B. DeWitt, Robert Russell, Philip N. Joranson).

Jun, Hyun-Shik. "Tonghak Ecofeminist Reinterpretation of Sin, Evil and Spirituality in

Relation to the Ecological Crisis." Ph.D. diss., Northwestern University, 2001.

From Abstract: This project critically examines the classical Christian notions of sin
and redemption as a reversal of the interdependent nature of all existence in the biotic
community and yet reclaims the social and ecological implications of the traditional
Christian view of original sin from a Tonghak ecofeminist perspective. Introducing
and critically examining the thematic and methodological contribution of three
contemporary leading theologians in the area of ecology and feminism— Marjorie
Suchocki, Sallie McFague and Rosemary Ruether—it relates their analyses to a
Tonghak ecofeminist spirituality and ethic of ecojustice.

Jung, L. Shannon. We Are Home: A Spirituality of the Environment. New York: Paulist Press,
1993.

Jung develops an ecological spirituality and ethic based on the image of the
environment as “home” and of human beings as not merely in, but as integral parts of
that home. Ecological degradation is rooted in the dominant model of the human being
as being socially and ecologically disconnected; Jung’s counterimage is that of the
 relational, embodied self. The spiritual dimension of ecology is seen in common
human experiences of relatedness to nature; the Bible presents the Earth as the home
of God, human beings, and other creatures; humans, though fully natural, are presented
as being distinctive in their capacity for responsibility. The term, “ethics,” is defined as
“being ourselves”—recognizing and respecting our relationships to our own embodied
selves, other people, and other creatures. Jung offers recommendations for action and a
series of “benchmarks” for an economic system that reflects the relational character of
life.

Jurovics, Stephen A. Hospitable Planet: Faith, Action, and Climate Change. New York:
Morehouse Publishing, 2016.

Borrowing an approach from Dr. Martin Luther King, Jr.’s leadership, which brought
together both secular and religious arguments for ending segregation, this book addresses
physical evidence of climate change while demonstrating through biblical teachings the
religious imperative for preserving our inherited world. The compelling biblical case for
creation care is grounded in environmental teachings Jesus knew, primarily in the
Hebrew Scriptures. Topics addressed include air pollution, treatment of the land,
preserving biological diversity, and treatment of animals, and each is connected to
contemporary issues such as greenhouse gas emissions, care of the needy, the extinction
of species, and factory farming.

Kaessman, Margot. “Covenant, Praise and Justice in Creation. Five Bible Studies.” In
Ecotheology: Voices from the South and North, edited by David Hallman, 28-51. Maryknoll:
Orbis, 1994.

Kalof, Linda, and Terre Satterfield, eds. The Earthscan Reader in Environmental Values.
Sterling, VA: Earthscan, 2005.

This edited volume attempts to tackle the gargantuan task of assigning economic value
to nature. The editors establish three goals for the book: lay groundwork for
understanding contingent valuation practices, provide an overview of current
economic approaches, and place a value on ecosystem services. The book divides
environmental values into four thematic parts, each with a separate introduction:
economic themes, philosophical and ethical themes, anthropology and sociology
themes, and judgment and decision making themes.

Kanagaraj, Jey J. “Ecological Concern in Paul’s Theology.” Evangelical Quarterly 70 (1998):

291-309.

ABSTRACT: God, for Paul, has so ordered eco-systems that they should provide all the
necessities for human life. Creation is the sphere in which God is revealing his beauty,
the beauty of Christ in, through and for whom everything was created. Therefore anyone
who destroys the environment spoils the beauty of God and hinders his self-
communication to humankind. Paul’s major doctrines—creation, redemption, and
consummation—show beyond doubt that human beings and nature are intimately linked
 as one family. In Christ this relationship is clearly affirmed, for in him God chooses and
redeems his people. Therefore Christians have a greater responsibility to maintain
ecological health on earth. By emphasizing what is called the “ecological economy,” Paul
condemns the consumer attitude of the rich in churches. Such ecological concerns of Paul
prompt today’s Church to combat in her mission the current ecological crisis [sic].

Kaufman, Gordon D. In the Beginning ... Creativity. Minneapolis, MN: Fortress, 2004.

Kaufman’s In the Beginning… Creativity explores what it means to think of the myriad
creative potentialities in the character of God and the natural world, proposing ways of
thinking about God and the world that are significantly different from most traditional
approaches. The aim, Kaufman writes, is to demonstrate how God is constantly active in
the world, and thus active in relation to humans living in the world. As such, we should
orient ourselves and order our lives in relation to God. Kaufman begins his discussion on
the significant dissonance between traditional Christian understandings of humanity in
the world under God and contemporary evolutionary thinking, as well as the partial
responsibility of Christian thinking, attitudes, and practices for the current ecological
crisis. He then moves into a new proposal about how we should imagine God today as the
actively creative source of being in the universe.

--------. “Nature, History, and God: Toward an Integrated Conceptualization.” Zygon 27, no. 4
(December 1992): 379–401.

Kaufman proposes an understanding of God as the underlying creativity working in

and through all things—particularly the evolutionary-historical trajectory on which
human existence has appeared and by which it is sustained. Kaufman regards this
understanding of God to be more consonant with modern understandings of nature and
history than the ancient dualistic patterns that regard God as a supernatural creator and
governor of the World.

--------. Theology for a Nuclear Age. Philadelphia, Pa.: Westminster Press, 1985.

Kaufman argues that the fact that we now have the capacity, through nuclear warfare,
to destroy the human race has brought us into an unprecedented theological situation in
which our most fundamental religious ideas—particularly that of divine sovereignty—
must be rethought. Theology must now be understood, not as the interpretation of
tradition, but as an activity of “imaginative construction,” or of the deconstruction of
traditional symbols, such as “God” and “Christ,” and their reconstruction to address the
current situation. Kaufman reconceives “God” as the cosmic evolutionary process
toward life and community; argues that nuclear annihilation would be a disaster for
God, as well as for humankind. Jesus’ act of self-giving, according to Kaufman,
symbolizes the pattern of interdependence and self-giving that life must assume if it is
to find salvation or fulfillment.
--------. “A Problem for Theology: The Concept of Nature.” Harvard Theological Review 65,
no. 3 (July 1972): 337–66.

Kaufman argues that theologians concerned about ecology need to be much more
careful and critical in their use of the term “nature,” because the term itself carries an
implicit naturalistic metaphysic that is at odds both with the Christian understanding
of God and with the understanding of human beings as free, moral agents. Working
through these conflicts will require a radical rethinking of both Christianity and
philosophical naturalism, perhaps aided by new understandings of nature as historical
and of humanity and history as having been rooted in nature.

Kay, Jeanne. “Concepts of Nature in the Hebrew Bible.” Environmental Ethics 10, no. 4
(winter 1988): 309–27.

Kay attempts to get past the deadlocked “Lynn White debate” through her literary
reading of the Bible (in terms of its own Iron Age, Near Eastern perspective) but
agrees with those who see no biblical basis for environmental destruction. Examining
the Bible’s anthropomorphic depictions of plants and animals and their relationship to
humans, she argues that the central biblical teaching about nature is its assistance in
(and suffering from) God’s punishment of humans. Although it rejected the worship of
nature itself, Israel’s own religion was life- and nature-oriented in many ways.

Kearns, Laurel. “The Context of Ecotheology.” In The Blackwell Companion to Modern

Theology, edited by Gareth Jones, 466-483. London: Blackwell, 2003.

In “The Context of Ecotheology,” Kearns examines the historical and contemporary

contexts of the field of ecotheology. In her survey, Kearns covers the historical legacy of
the Western worldview of nature (especially the biblical worldview, which received
searing critique from Lynn White, Jr. in 1967), the contemporary environmental
movement, contemporary ecological Christian activism (generally categorized around the
three approaches of stewardship, eco-justice, and creation spirituality), and finally
challenges that face current Christian ecological approaches.

--------. “Noah’s Ark Goes to Washington: A Profile of Evangelical Environmentalism.”

Social Compass 44, no. 3 (1997): 349–66.

A sociologist of religion, Kearns examines the involvement of some Evangelicals in

the debate over the Endangered Species Act in the 104th Congress. These
Evangelicals adhere to an ethic of “Christian stewardship” that grounds protection of
species in biblical teaching, but this contrasts with both secular environmentalism and
the suspicion of and hostility towards environmentalism held by other conservative
Christians.

--------. “Saving the Creation: Christian Environmentalism in the United States.” Sociology of
Religion 57, no. 1 (spring 1996): 55–70.
 Surveying the dramatic rise in religious environmental activism in the United States
since the mid-1980s, Kearns proposes three models of Christian eco-theology:
Christian stewardship, eco-justice, and creation spirituality. She describes the first
and third in detail, notes the tensions between them, and relates them both to a
religious revitalization that is part of a larger cultural shift taking place in advanced
industrial society.

--------. "Saving the Creation: Religious Environmentalism." Ph.D. diss., Emory University,
1994.

From Abstract: This study is not an analysis of academy-produced theological

responses per se, but rather of the theologies held by those who see themselves
"converting the pews." Drawing upon both theology and the sociology of religion in
order to categorize these responses, there appear to be three main religious-
environmental "ethics" emerging in the United States. Taking cues from the
spokespeople for these various ethics, I term the evangelical conservative response the
"stewardship" ethic, the mainline Protestant response the "eco-justice" ethic, and the
liberal Protestant and Catholic response the "creation spirituality" ethic. In order to set
the stage for understanding these ethics, the study first examines of the controversy
surrounding Lynn White's thesis and the historical development of ideas regarding
nature from the Bible through American religious history. Following this is a more
sociological look at the environmental movement and American religion beginning in
the sixties. Although the eco-justice ethic is discussed, the focus is on the creation
spirituality of Matthew Fox and Thomas Berry and the stewardship theology of
evangelicals such as Cal DeWitt and the North American Conference on Christianity
and Ecology (NACCE). Based on field work, participant observation and interviews,
these two ethics are examined in detail. They make an interesting comparison, in part
because the two theologies clashed head on in the first attempt at forming a national
eco-theological organization (NACCE), resulting in a splinter organization--the North
American Conference on Religion and Ecology (NACRE).

Kearns, Laurel and Catherine Keller, eds. Ecospirit: Religions and Philosophies for the Earth.
New York: Fordham University Press, 2007.

This is a thought-provoking collection of essays that grew out of a series of events at

Drew University in 2005, which together comprised the Fifth Annual Transdisciplinary
Theological Colloquium. Bringing together perspectives from sciences, theology,
philosophy, and postmodern theory, the essays come from scholars crossing various
disciplines and cultural and religious backgrounds. Overall, the book includes many
discussions of the ecological implications of Christianity and theology while also
including discussions an impressive array of topics related to eco-spirituality, including
economics, sustainability, ecofeminism, indigenous traditions, the Earth Charter, rituals,
postmodern philosophers (e.g., Bruno Latour, Gilles Deleuze, Felix Guattari), and much
more.
Keller, Catherine. Political Theology of the Earth: Our Planetary Emergency and the Struggle
for a New Public. New York: Columbia University Press, 2018.

Keller calls for dissolving the opposition between the religious and the secular in favor of
a broad planetary movement for social and ecological justice. When we are confronted by
populist, authoritarian right wings founded on white male Christian supremacism, we can
counter with a messianically charged, often unspoken theology of the now-moment,
calling for a complex new public. Such a political theology of the earth activates the
world’s entangled populations, joined in solidarity and committed to revolutionary
solutions to the entwined crises of the Anthropocene.

--------. God and Power: Counter-Apocalyptic Journeys. Minneapolis, MN: Fortress, 2005.

Keller’s God and Power comprises a series of theopolitical investigations into the depth-
dimension of shared American national life.

--------. Face of the Deep: A Theology of Becoming. New York, NY: Routledge, 2003.

Through a provocative deconstruction of theological orthodoxy, Keller’s Face of the

Deep develops a theology of creation from the primal chaos rather than from the
dogmatically dominant concept of creatio ex nihilo, or creation from nothing. By
engaging with politics, mystical teachings, literature, science, sexual studies, and race
studies, Keller argues that the symbol of the Deep demonstrates the submerged faces
within culture and the gendered face of human suffering. The Deep, she says, is the plane
upon which creation continues to struggle with the chaos of existence, as well as where
we can better understand the emergent human personality.

--------. “The Lost Fragrance: Protestantism and the Nature of What Matters.” Journal of the
American Academy of Religion 65, no. 2 (1997): 355–70.

Keller argues that Protestantism can only become a positive force for ecological
sustainability if it can overcome its own ambivalence toward nature and embrace
material life as valuable for its own sake. She examines this ambivalence in John
Calvin, Soren Kierkegaard, and Karl Barth, and employs Max Weber’s thesis on
“the Protestant ethic and the spirit of capitalism” to explain how ”unworldliness”
came to drive the late capitalist vision of infinite material growth.

--------. Apocalypse Now and Then: A Feminist Guide to the End of the World. Boston:
Beacon Press, 1996.

Keller offers a “counter-apocalyptic” perspective that critically engages the

ambiguity of the apocalypticism as both oppressive and liberating, neither simply
adopting and updating it (as in fundamentalist “retroapocalypticism” or progressive
“neoapocalypticism” such as environmentalism and antinuclearism), nor attempting
to reject and escape it altogether (“anti- apocalypticism”). Keller presents her own
 “midrash” on the Book of Revelation, and traces the text’s effects in subsequent
history in relation to particular themes, “countering” patristic and Augustinian
theologies of time with a contemporary spirituality of “timefulness” and the
colonialist conquest of space with an Indigenizing sense of place; medieval and
modern revolutionary apocalypticism and postmodern anti-utopian skepticism about
the viability of community; gender and the “apocalypse” of feminism; and spirit.

Kerasote, Ted. Return of the Wild: The Future of our Natural Lands. Washington, DC: Island
Press, 2001.

Sponsored by the Pew Wilderness Center, this edited volume examines “wilderness”:
what currently threatens wild country; and what can be done not merely to conserve
more of it, but also to return it to our lives and consciousness? Contributors
including Vine Deloria, Jr., Chris Madson, Mike Matz, Richard Nelson, Suellen
Lowry, Michael Soulé, Jack Turner, Florence Williams, and Stephen Bouma-
Prediger, consider a wide range of topics relating to wildlands, and explore the
varied economic, spiritual, and ecological justifications for preserving wilderness
areas. The book also features a completely new four-color mapping of the remaining
roadless areas on federal lands, as well as the National Wilderness Preservation
System.

Keselopoulos, Anestes. Man and the Environment: A Study of St. Symeon the New
Theologian. Crestwood, NY: St. Vladimir's Seminary Press, 2001.

This book explores the relevance of the Byzantine mystic St Symeon the New
Theologian for eco-theological reflection. St Symeon addresses the misuse of
material goods, social inequality due to privatizing what belongs to the community
and waste due to excessive wealth. He bemoans the rape of the earth. Claiming that
the duty of the human being is to elevate creation to a state of beauty consistent with
the intentions of the Creator, Symeon charges humanity with the awesome task of
perceiving the Word of God within creation and bringing that logos, that word, to
fruition.

Keys, Robert. "The Interactions between an Orthodox Christian Worldview and

Environmental Attitutdes and Beliefs For the Purpose of Developing Better Instructional
Practice in Support of Environmental/Ecological Attitudes and Knowledge." Ph.D. diss.,
Western Michigan University, 2004.

From Abstract: This study uses both quantitative and qualitative measures to analyze
the degree to which the orthodox Christian worldview of students influences their
environmental attitudes and beliefs. Analysis revealed that students with orthodox
Christian worldview beliefs do not as a general rule use their orthodox Christian
worldview beliefs in the discussion of their environmental beliefs and attitudes.
Exceptions to this may occur when environmental issues touch on orthodox Christian
worldview beliefs which have a bearing on matters of origin, life purpose, or destiny.
These interactions between ecological and orthodox Christian worldviews have
 implications for the teaching of environmental issues to students in that the orthodox
Christian worldview of students is not likely to hinder the appropriation of concepts
associated with environmental issues. However, moving students with an orthodox
Christian worldview to a view where they become actively involved in environmental
issue resolution may require educators to situate curriculum in such a way as to
invoke the students' orthodox Christian worldview beliefs.

Kienzle, Beverly. “The Bestiary of Heretics: Imagining Medieval Christian Heresy with Insects
and Animals.” In A Communion of Subjects: Animals in Religion, Science, and Ethics, edited by
Paul Waldau and Kimberley Patton, 103-116. New York: Columbia University Press, 2006.

Keinzle argues that the process of interpretation used by the polemical writes of the High
Middle Ages included the identification of evil in heretics with animals as objectified
demons that threaten the social order. In this context, animals are seen as participating in
the diabolical rather than the divine. As a result, animals, along with perceived heretics,
increasingly became victims of cruelty. A review of this historical polemic of persecution
sharpens the awareness of how all creation continues to be exploited, as well as heightens
the hope to achieve a truer, more universal concept of Thomas Berry’s idea of a
“communion of subjects.”

Kim, Jean Hee. "Ecoharmony: An Asian Feminist Theology of Creation." Ph.D. diss., Drew
University, 2001.

From Abstract: This project is for the construction of an Asian ecofeminist theology,
focusing on the doctrine of creation. In response to and in dialogue with Western
theology, it proposes a cosmocentric view of creation a principle of which is
ecoharmony, characterized by mutual-subjectivity and interrelationality. It
challenges the traditional doctrine of creation that posits God and creation in a
dualistic and hierarchical paradigm. Ecofeminist theology has endeavored to
overcome this paradigm and has emphasized interconnectedness and
interdependence of the ecosystem. Nevertheless, the emphasis of the organism limits
the scope of creation within earth that the vast dimension of the universe is
disregarded in its discourse and also limits divine activity to the sustenance of life.

Kim, Suang Chul. "Ecological Conciousness as Stewardship of God's Creation." D. Min.

diss., Regent University, 2003. Kim, Sunil. "A Trinitarian Ecology for Witness: A
Conceptual Application of the Ecological Systems Model to Evangelism."
Ph.D. diss., Fuller Theological Seminary, 2005.

From Abstract: This study attempts to subject the communicative aspects of

evangelism to the analysis defined by ecological worldview and its systemic
paradigms. Too often evangelistic communication is understood in terms of content of
gospel presentation or well-crafted programs, which would guarantee the effective
result of evangelism. This study postulates that such attitude may stem from
mechanistic worldview that engenders a technological culture and the simplistic
 transmission view of communication. In response to such a worldview, this study
probes the Trinitarian theology as the solid ground for understanding the shape of
human existence and the way of human communication. The way the triune God
engages with each other grounds the matrix into which human life and
communication are weaved. This paradigm runs parallel to the ecological paradigm of
thinking, which examines the human life within the purview of interrelated settings.
An ecological approach to human life is ultimately grounded and defined by the
Trinitarian theology in this study.

King, C.M. Habitat of Grace: Biology, Christianity, and the Global Environmental Crisis.
Hindmarsh, SA: Australian Theological Forum, 2002.

This book covers the “science and religion” dialogue in relationship to environmental
issues, specifically addressing the “science and religion” of changing human
behaviors. Starting with a chapter on relating science and religion, the author then
moves on to discuss the history of Christian environmental concern and the “tragedy
of the commons.” Chapter 4 deals with anthropology and specifically the difficulty of
changing human behaviors. Chapter 5 lays out a theology of creation and chapter 6
takes a closer look at environmentalism in the institutional church. The appendix
includes a very helpful summary of natural selection theory and theories of altruism.

King, Paul G., and David O. Woodyard. Liberating Nature: Theology and Economics in a New
Order. Cleveland, Ohio: Pilgrim Press, 1999.

An economist and a theologian call for a reformation of economics and theology

that will align them with a non- anthropocentric, “perichoreic” (characterized by
mutuality, relationality, solidarity) ecological perspective. They argue that both
our consciousness and our social structures must be altered. This requires an
ecological economics that serves the sustainability, community, and common good
of nature as well as human beings, and redefines “the good life” in those terms. It
also requires a theology of liberation that includes nature, envisioning God as “the
gentle God of life,” and reconceiving the Jesus event beyond its historical terms to
include nature as well as humanity. The authors also emphasize the need to
implement this vision through political and economic institutions that empower
real choice and indicate some ways that the Church, together with other
organizations, can contribute to this endeavor.

King, Paul G., and David O. Woodward. Liberating Nature. Cleveland, Ohio: Pilgrim Press,
1999.

Kinsley, David R. Ecology and Religion: Ecological Spirituality in Cross-Cultural

Perspective. Englewood Cliffs, N.J.: Prentice- Hall, 1995.

Kinsley presents a textbook overview of traditional and contemporary forms of

ecological spirituality. Part one focuses on Indigenous cultural traditions that include
the Aboriginal Australian, Ainu, Koyukon, Mistassini Cree, and other Native North
 American religions. Part two looks at three major Asian traditions—Hinduism,
Buddhism, and Chinese philosophy. Part three examines the Bible, Christianity (as
both ecologically harmful and ecologically responsible), the modern “disenchantment”
of nature, and the ecological spirituality of nature writers (e.g., Henry David Thoreau,
John Muir, and Aldo Leopold) as having formatible contributions to contemporary
ecological discussions. Part four surveys the contemporary discussion, from
contemporary ecotheology (represented by Wesley Granberg-Michaelson, Matthew
Fox, Douglas John Hall, Thomas Berry, and Sallie McFague) through the animal
rights, deep ecology, ecoactivist, and ecofeminist movements. This section concludes
with reflections from four “ecological visionaries” (Murray Bookchin, Wendell Berry,
Gary Snyder, and Barry Lopez).

Kline, David. Great Possessions: An Amish Farmer’s Journal. San Francisco, Calif.: North
Point Press, 1990.

Kline, an Old Order Amish farmer in Ohio, expresses his love of farming and his
delight in the plant and animal life he observes on his land. In so doing, he also
reflects the traditional Amish values of stewardship, community, and family. The
introduction (revised from a talk given at the North American Conference on
Christianity and Ecology in North Webster, Indiana), describes the traditional
Amish way of farming (e.g., crop rotation, minimal reliance on chemicals, horse-
drawn ploughing, small scale, mutual support) with its pleasures and its benefits for
wildlife and people. The remaining essays, previously published in the Amish
magazine, Family Life, are three to five pages each and mostly follow the cycle of
the seasons from winter to fall.

Knierim, Rolf. “Cosmos and History in Israel’s Theology.” Horizons in Biblical Theology 3
(1981): 59–123.

Arguing against the assumption that the Old Testament is concerned with history
rather than cosmology, Knierim examines the significance of cosmic space and cyclic
(as opposed to linear, historical) time in ancient Israel’s theology of creation. Rather
than creation finding its meaning and fulfillment in Israel’s history, the reverse is
true. The New Testament must also be understood in the context of the Old
Testament’s theology of creation.

Knitter, Paul F. One Earth, Many Religions: Multifaith Dialogue and Global Responsibility.
Maryknoll, N.Y.: Orbis, 1995.

Knitter makes a case for a correlational, pluralistic, globally responsible, and liberative
interreligious dialogue grounded in a shared commitment to eco-human justice and
well-being. He outlines his proposal for a dialogue and defends his pluralistic
approach to religious diversity against postmodernist and other criticisms. In line with
recent proposals for a “global ethic,” he argues that concern for widespread human
suffering and threats to the planet can and must be the “common cause” that all
religions need to address, inasmuch as most religious communities contain a prophetic
 tradition that involves them in this world. Practical suggestions for inter-religious
dialogue and concrete examples are also provided.

Kochappilly, Paulachan. Celebrative Ethics: Ecological Issues in Light of the Syro-

Malabar Qurbana. Bangalore, India: Dharmaram Publications, 1999.

The author's doctoral dissertation at Accademia Alfonsiana in Rome begins with a

discussion of religious celebrations, looking at the Ram Lila and the Passover. He then
considers church celebrations/liturgy and then particularly the Syro- Malabar Qurbana.
Ethical and particularly ecological issues are then considered, including a
consideration of a number of paradigms for ecological action. The cosmic vision of the
Qurbana and its application to practical life is then outlined in detail. With an
extensive bibliography and an index.

Koenig-Bricker, Woodeene. Ten Commandments for the Environment: Pope Benedict XVI
Speaks Out for Creation and Justice. Notre Dame, IN: Ave Maria Press, 2009.

This book is weaves together writings that reflect emerging Catholic attitudes toward
environmental issues. Many of the writings are from Pope Benedict XVI (sometimes
called the “green pope” because of his dedication to the environment), but the writings
also include commentary from other sources, including John Paul II (the predecessor to
Pope Benedict XVI). Koenig-Bricker brings together those various writings by framing
them in ten chapters, each of which is highlights one of the “ten commandments for the
environment” (e.g., “It’s All Gift,” “Gaia isn’t God,” “What Price for Progress?”).

Kohak, Erazim. The Embers and the Stars: A Philosophical Inquiry into the Moral Sense of
Nature. Chicago, Ill.: University of Chicago Press, 1984.

A Czech philosopher in the Continental phenomenological tradition of Edmund

Husserl and Paul Ricoeur, Koh‡k draws on his experiences at his homestead in rural
New Hampshire in this philosophical and poetic meditation in order to evoke a sense
of the giftedness of “the vital order of nature and the moral order of our humanity” in
which we know other beings to be “our kin, not objects and biomechanisms.” This
sense is obscured by our contemporary technological world and artifacts that, though
good and useful, need to be temporarily bracketed if we are to clearly see the moral
order of the cosmos and our place in it. “Theoria” gives Koh‡k’s understanding of the
task of philosophy as the recovery of this vision; subsequent chapters include:
“Physis” (reflecting on the natural world), “Humanitas” (human being and the primacy
of the personal), “Skepsis” (philosophical doubt and the problem of history), and
“Credo” (God).

Kostamo, Leah. Planted: A Story of Creation, Calling, and Community. Eugene, OR: Cascade
Books, 2013.

Planted is not a "how to" book, but a "how so" book in which the reader is invited to
travel with Leah Kostamo on the wild ride of salmon saving, stranger welcoming, and
 God worshiping as she and her husband help establish the first Christian environmental
center in Canada. Avoiding simplistic prescriptions or clichéd platitudes, Kostamo
wrestles with issues of poverty, justice, and the environment through the narrative of her
own life experience. The lived-theology and humility of voice conveyed in these pages
draws readers to new and creative ways to honor the Creator as they are inspired to care
for creation.

Kovats, Alexandra J. "A Cosmic Dance: The Cosmic Principles of Differentiation, Autopoeisis
and Communion and their Implications for an Ecological Spirituality." Ph.D. diss., The Union
Institute, 1997.

From Abstract: This dissertation is the articulation of an ecological spirituality, that

emphasizes and demonstrates that the starting point of any ecological spirituality is
matter and the physical universe in which we are embedded. Humans participate in
cosmological processes. The cosmos informs every dimension of being including
spirituality. The hermeneutics employed in this study is ecological consciousness. The
methodology also reflects an organic approach by incorporating academic research as
well as the language of metaphor, poetry and story. This study is a unique approach to
the articulation of an ecological spirituality which examines and applies the three
cosmological principles of differentiation, autopoiesis and communion. These
principles are gleaned from the observation of the physical universe and are named by
Brian Swimme and Thomas Berry in their book, The Universe Story: From the
Primordial Flaring Forth to the Ecozoic Era--A Celebration of the Unfolding Cosmos.

Krueger, Frederick W., ed. A Cloud of Witness: The Deep Ecological Legacy of Christianity.
A Collection of the Writings from Saints and Seers, Mystics and Reformers that Contribute to
a Christian Theology and Ethic of Creation. Santa Rosa, CA: Religious Campaign for Forest
Conservation, 2004.

This reader brings together sayings, writings, and passages related to the “care
of creation” by Christian theologians, mystics, and thinkers throughout the
history of the Christian community.

--------. Christian Ecology: Building an Environmental Ethic for the Twenty-First Century.
North Webster, Ind.: North American Conference on Christianity and Ecology, 1987.

Proceedings of the first North American Conference on Christianity and Ecology

(August 1987), held in North Webster, Indiana. This was a major gathering,
representing a wide range of denominations and viewpoints, and was intended both to
educate and to initiate a large-scale Christian ecology movement. Participants
included: Albert Fritsch, Calvin DeWitt, Wes Jackson, Wendell Berry, Miriam
MacGillis, Thomas Berry, Wesley Granberg-Michaelson, Dean Freudenberger,
Richard Austin, Jeremy Rifkin, and Eleanor Rae. This volume collects texts and
excerpts from conference presentations under the headings of “Theology and
Spirituality,” “Food and Agriculture,” “Nature and Natural Resources,” “Applications
of Christian Ecology,” and “Church and Pastoral Activities.” Photographs, historical
 background, statements, liturgies, and other materials related to the event are also
included.

Krug, Barbara. "Raising Cosmic Conciousness and Consciences." D. Min. diss., Drew
University, 2000. Kuikman, Jacoba. "Christ as Cosmic Tree." Toronto Journal of Theology
16.1(2000): 141-154.

In this article the author explores the imagery of Christ as Cosmic Tree for a source of
Christian care of creation. He explores the image of the Cosmic Tree in different
religions, focusing on the image in Judaism as a kind of prefiguring of Jesus as Cosmic
Tree in Christian literature and art. Finally, he discusses the ecological implications for
a Christology based upon Christ as Cosmic Tree.

Kurien, C. T. “A Third World Perspective.” In Faith and Science in an Unjust World: Report
of the World Council of Churches’ Conference on Faith, Science, and the Future,
Massachusetts Institute of Technology, Cambridge, USA (12–24 July 1979), ed. Roger L.
Shinn and Paul Abrecht, vol. 1, 220–25. Geneva: World Council of Churches, 1980.

In this presentation to the World Council of Churches’ conference on Faith, Science,

and the Future, Indian economist Kurien charges that “limits to growth” and “the
sustainable society” reflect the anxieties of an affluent minority who feel their way of
life is threatened. Such concerns, he claims, are irrelevant to the poor majority of the
world’s population. What does matter for them is the struggle for effective
participation (by all members of society) in social and economic processes.

Kwok Pui-lan. Postcolonial Imagination and Feminist Theology. Louisville, KY: Westminster
John Knox, 2005.

--------. Christology for an Ecological Age. New York: Continuum, 1999.

Lalonde, Roxanne. "Environmental Attitudes and Religious Beliefs: A Comparative

Examination." Ph.D. diss., University of Alberta, 1998.

From Abstract: Researchers have examined the religious belief-environmental attitude

interface using standard methods of social science, primarily those with a quantitative
or positivistic orientation, measuring specific variables. The study reported in this
thesis builds on that research and employs a qualitative approach to supplement
conventional statistical methods. The study used two questionnaires distributed via
electronic mail, a relatively new tool in social science research. By employing a more
open-ended and exploratory analytical strategy, a number of important findings
emerged. First, a relationship between environmental attitude and religious belief was
discovered. However, the nature of that relationship encompasses more than
conventional understandings of the concept. Second, an unexpected level of unity was
revealed in the respondents' collective contribution to devising a global environmental
ethic. Third, a number of principles or concepts appear to represent common ground
for an interface between two distinct domains: ecology and spirituality. Fourth, the
 very nature and definition of the concept of religion itself seems to be on trial, a
development that has profound implications for many aspects of human society.
Finally, further research is clearly necessary, building on that conducted in this study,
employing combinations of quantitative and qualitative methods, and fostering
collaborations among researchers from diverse academic disciplines.

Lampe, Geoffrey William Hugo. “The New Testament Doctrine of Ktisis.” Scottish Journal of
Theology 17, no. 4 (1964): 449–62.

Lampe asserts that, for both the Old and New Testaments, humanity is central and
redemption is logically and theologically prior to redemption. He argues that nature,
as the setting for human life, is involved in humanity’s redemption. Humans are to
mediate between God and the world through their dominion over nature. Sin distorts
this relationship; therefore, creation is unable to properly glorify God and serve
human spiritual growth. By inaugurating a new humanity, Christ alters the relation of
nature to humanity and therefore to God.

Land, Richard D., and Louis A. Moore, eds. The Earth Is the Lord’s: Christians and
the Environment. Nashville, Tenn.: Broadman Press, 1992.

Southern Baptist preachers, theologians, and church officials present a perspective on

environmental concerns based on the biblical teaching that the Earth belongs to God
and is only loaned to human beings, who are to act corporately and individually as its
stewards. The authors outline general biblical, theological, and ethical principles and
relate them to national and international environmental issues. Other essays discuss
issues such as: preaching on creation and the environment, dealing with the media,
and integrating environmental issues into local church practice. Humanistic and New
Age ideas, as well as their influence on the environmental movement, are also
critiqued. Contributors include the editors, Millard J. Erickson, Morris H. Chapman,
L. Russ Bush III, Gary H. Leazer, David S. Dockery, William M. Pinson, Jr., Jack N.
Graham, Robert E. Naylor, T. Rick Irvin, and Lamar E. Cooper.

Lane, Belden. Ravished by Beauty: The Surprising Legacy of Reformed Spirituality. New York:
Oxford University Press, 2011.

Believing that at the heart of the current ecological crisis lies a misplaced yearning in
human desire, Lane, in Ravished by Beauty, argues how the Reformed theological
tradition seeks to nurture the incurable human longing of the heart after God. His goal, he
rites, is to life up a hidden but retrievable tradition in Reformed piety, advancing an
earthy and impassioned spirituality that few might initially recognize as Calvinist. The
book thus works to substantiate its claim for a new and revitalized reading of Reformed
spirituality, rich in ecological sensitivity. The chapters included in Ravished by Beauty
cover major figures of the Reformed tradition from John Calvin to Jonathan Edwards, to
seventeenth-century Puritanism and contemporary environmental ethics.
--------. The Solace of Fierce Landscapes: Exploring Desert and Mountain Spirituality. New
York: Oxford University Press, 1998.

Lane weaves together studies of the apophatic tradition in the history of Christian
spirituality (which rejects as inadequate all analogies for God) with his own
experiences of personal loss and wilderness landscapes in order to explore the
symbolic connections between hostile and indifferent physical environments and
religious experiences of grief, emptiness, love, and joy. The book is organized
according to the pattern of the spiritual life from purgation (the desert: deprivation and
relinquishment), through illumination (the mountain: longing for knowledge of God),
to union (the cloud: the transformation of the discipline of apatheia, indifference, into
agape, love). Each part begins with a description of his experience of his mother’s
lingering death and includes short “mythic landscapes,” reflections on his encounters
with deserts and mountains, alongside substantive chapters on the apophatic tradition.

Larsen, David. "God's Gardeners: American Protestant Evangelicals Confront

Environmentalism, 1967-2000." Ph.D. diss., University of Chicago, 2001.

From Abstract: After Lynn White, Jr. argued in 1967 that the “Historical Roots of the
Ecological Crisis” lay in Christianity's doctrine of human dominion over nature,
evangelicals began promoting the doctrine of stewardship as a biblical warrant for
environmentalism, the most notable example being Francis Schaeffer's 1970 book
Pollution and the Death of Man. Like the rest of the country, evangelicals were swept
up into the outpouring of environmental concern that attended Earth Day 1970, though
they often professed to be more concerned about “moral pollution” and tended to
proffer uniquely evangelical solutions, chiefly conversion. Evangelical concern waned
when the wider culture moved to other issues. Moreover, conservative evangelicals
tended to disregard environmental threats either out of a preoccupation with the
Second Coming or a belief that these threats were exaggerated. During the 1980s a
small but influential group of Reformed and academic evangelicals associated with the
Au Sable Institute of Environmental Studies began articulating an environmental
theology that reinterpreted dominion in terms of service to the earth and posited the
ultimate redemption of creation. Yet evangelicals generally remained apathetic or
wary (because of environmentalism's association with New Age beliefs). Although
evangelical environmentalists were supported by the mainstream evangelical
establishment, they were opposed by pro- development, free-market conservatives who
launched the Interfaith Council for Environmental Stewardship in 2000 with the help
of the evangelical Religious Right. The differing groups supporting and opposing
evangelical environmentalists reflect a fundamental but often unrecognized fissure
within evangelicalism.

Larsson, Per. Your Will be Done on Earth: Ecological Theology for Asia. An Ecumenical
Textbook for Theological Schools. Hong Kong: Christian Conference of Asia, 2004.

This is an introduction to eco-theology for seminary and college students in Asia,

published by the Christian Conference of Asia. It offers biblical and theological
 foundations for an “eco-theology” as well as practical suggestions for what Asian
Christians can do in their own communities.

Lathrop, Arthur Gordon W. Holy Ground: A Liturgical Cosmology. Minneapolis, MN: Fortress
Press, 2009.

Lathrop’s Holy Ground consists of reflections on the ways in which Christian worship
may help to imagine, understand, care for, and live in the world. His argument is that the
strong central symbols of Christian liturgy can stand in lively and helpful dialogue with
the needs for a current cosmology. Through liturgical symbols such as baptism, the
reading, preaching, and singing of scripture, prayer, Communion, and the gathering of the
community’s resources can each propose, reinforce, and radically and continually
reorient the Christian’s worldview in relationship to the universe. Moreover, Christianity
liturgy can serve as a call to helpful dialogue with other public symbols in the celebration
and call to care for the planet.

Leal, Robert B. The Environment and Christian Faith: An Introduction to Ecotheology.

Strathfield, NSW: St. Pauls, 2004.

This is an introductory text to ecotheology. Chapters examine reading the Bible

with ecological eyes, ecotheology and the Christian tradition, recent writing in
ecotheology, ecotheology in an Australian context, and ecotheology and indigenous
peoples. Each chapter concludes with questions for discussion; suggested activities;
further reading list.

--------. Wilderness in the Bible: Toward a Theology of Wilderness. New York, NY: P. Lang,
2004.

Wilderness in many parts of the globe is under considerable threat from human
development. This book addresses this ecological crisis from a biblical and theological
perspective. It first establishes the context of a biblical study of wilderness and then
passes to an analysis of the attitudes towards it in the canonical biblical record. This
provides the biblical basis for the development of a theology of wilderness. The
Australian wilderness is taken as an illuminating case study.

Leax, John. Standing Ground: A Personal Story of Faith and Environmentalism. Grand
Rapids, Mich.: Zondervan Publishing House, 1991.

Leax, a poet, novelist, and English professor recounts and reflects on his participation
in a protest movement against the siting of a low-level nuclear waste dump near his
home in the Genesee River Valley of New York. The book takes the form of a series
of daily journal entries from Ash Wednesday to the Saturday before Easter. In them,
Leax expresses his belief that in defending the land he is participating in Christ’s
redemptive work in and for creation. These entries also outline the moral perplexities
surrounding this issue and express his fears, doubts, questions, and anger over the
 situation. The narrative climax culminates with an act of civil disobedience by the
protesters, of which Leax took part, and a confrontation with the police. Five poems
on the care and praise of creation are included.

Lee, Charles. “The Integrity of Justice: Evidence of Environmental Racism.” Sojourners 19,
no. 2 (February-March 1990): 20–25.

According to Lee, problems of environmental injustice are rooted in the history of

the exploitation of racial minorities and the massive postwar expansion of the
petrochemical industry. He recounts the rise of the environmental justice movement,
spurred by the landmark United Church of Christ report entitled, Toxic Wastes and
Race in the United States (1986), and calls for the inclusion of justice concerns in the
environmental movement.

Lee, Seung Gap. "The Hope of the Earth: A Process Eschatological Eco-Ethics." Ph.D. diss.,
Drew University, 2005.

From Abstract: The principal purpose of this dissertation is to propose a process

eschatological eco-ethics as a theological model for the Christian communities as they
face the challenge of responding to the ecological crisis arising throughout the world.
Toward this end, this study pursues the following interrelated objectives: first, to
articulate a process eschatology through discussion of the decisive process notions of
God and God's way of dealing with the creation; second, to propose a set of
principles for a process eschatological eco-ethics; and third, to evaluate those process
eschatological eco-ethical principles by engaging them in a critical dialogue with
Jürgen Moltmann's political and ecological eschatology. In conclusion, this study
proposes a process eschatological eco-ethics for the churches, and particularly for
Christians in South Korea, where socio-political and economic injustice along with
current ecological crisis is worsening due to effects of global development and
political hegemony that remain unchecked by evangelical and mainline churches.

Leonard, Ellen. "Contemporary Christologies in Response to Feminist and Ecological

Challenges." Toronto Journal of Theology 16.1(2000): 15-26.

In this opening essay of a special edition of the journal focused on the author’s work,
Ellen Leonard explores feminist and ecological contributions to Christology in light
of how they might contribute to a viable future for all of humanity and all creation.
She explores the Christology’s of Rosemary Ruether, Sallie McFague, and Elizabeth
Johnson. Then, she outlines her own Wisdom Christology, discussing biblical,
historical, and theological warrant for its promotion of the full humanity of women
and openness to all creation.

Lewis, C. S. “The Abolition of Man.” In The Abolition of Man, or Reflections on Education

with Special Reference to the Teaching of English in the Upper Forms of Schools. New York:
Macmillan, 1947.
 While focusing on the prospect of eugenics, Lewis’ critique of “the conquest of
nature” resonates with ecological concerns, particularly those regarding eco-justice,
future generations, and the objectification of nature. He argues that “humanity’s
conquest of nature” is really the conquest of some humans (especially future
generations) by others, with nature as the instrument and, furthermore, that
“nature’s” conquest of humanity refers to the fact that humans become reduced to
“nature” as an abstraction stripped of objective value, meaning, and rationality.

Lilburne, Geoffrey R. A Sense of Place: A Christian Theology of the Land. Nashville, Tenn.:
Abingdon, 1989.

Lilburne draws on Christian theology and his personal experiences (e.g., in his native
Australia, its Indigenous culture, as well as time spent in the United States) in order to
construct an ecological theology of the land. Lilburne begins by comparing the notions
of land in the Australian Aboriginal and Hebrew traditions and then engages in a more
extensive comparative analysis of the social and textual history of Hebrew and
Christian relationships with the land. He finds the Western philosophical tradition
responsible for Christianity as having had a historically less developed theology of the
land than the Hebrews. Urging Christians to contextualize their tradition, Lilburne
discusses the Christification of Holy space and concludes with a chapter that outlines
the practical aspects of his Incarnational theology of the land (e.g., contextual analysis
as demonstrated by the Australian Aborigines, the practice of hospitality, rural-urban
linkages, planting trees and gardens, and collecting and commissioning local art).

Limburg, James. “Down-to-Earth Theology: Psalm 104 and the Environment.” Currents in
Theology and Mission 21 (1994): 16-24.

Limouris, Gennadios, ed. Justice, Peace, and the Integrity of Creation: Insights from
Orthodoxy. Geneva: World Council of Churches Publications, 1990.

Limouris presents statements from two Eastern Orthodox and Oriental Orthodox
consultations, one on the integrity of creation held in Sofia, Bulgaria (1987), and one
on justice and peace, held in Minsk, USSR (1989). The materials collected here tend
to be divided between those dealing with one or the other theme, though
interconnections are frequently made. Limouris’s introduction summarizes key ideas
from the consultations, including the dynamic interpretation of the integrity of
creation within the drama of creation and redemption, and the central, mediating role
of the human being. Texts focusing on creation are the statement, “Orthodox
Perspectives on Creation,” and papers dealing with biblical theology (Vasile
Mihoc), dogmatics (Platon Igumnov), ethics (Stanley S. Harakas), eucharistic
ecology (K. M. George), and the glory of creation (Theodor Nikolaou).

Lindberg, David, and Ronald Numbers, eds. God and Nature: Historical Essays on the
Encounter Between Christianity and Science. Berkeley: University of California Press, 1986.

God and Nature is the outgrowth of the editors David Lindberg and Ronald Numbers’
 shared conviction that the interaction of science and Christianity has been of profound
importance in the shaping of Western civilization. The contributions that make up this
volume are papers presented at a conference at the University of Wisconsin—Madison,
wherein church historians and historians of science came together to address the
historical interface between the Christian Church and scientific thought. The message that
emerges from the essays that comprise God and Nature is that science and Christianity
are not “mortal enemies,” nor necessarily in complete harmony with one another. Rather,
both have been shaped by the other in their historical development.

Lindqvist, Martti. Economic Growth and the Quality of Life: An Analysis of the Debate within
the World Council of Churches 1966–1974. Annals of the Finnish Society for Missiology and
Ecumenics, no. 27. Helsinki: Finnish Society for Missiology and Ecumenics, 1975.

Lindqvist analyzes a key phase in the World Council of Churches’ (WCC) debate on
economics, ecology, technology, and society, providing a context for much of the
environmental ethics and theology that emerged during the 1970s. He outlines
contrasting attitudes toward economic growth and surveys the history of ecumenical
economic ethics, noting a shift from technological optimism to pessimism and the
growing attention to the situation of “developing” countries. He contrasts two ways of
relating justice to growth (“the sustainable society” and “self-reliant development”)
and three approaches to humanity’s relation to nature (Western theology of history,
process theology, and Orthodox theology). He argues that “quality of life” issues
emerged as a criterion for social ethics but with divergent views on the continuity or
discontinuity of Christian and secular understandings. Lindqvist raises critical
questions about the influence and use of secular information and ideas in ecumenical
social ethics.

Linzey, Andrew. Creatures of the Same God: Explorations in Animal Theology. Brooklyn,
NY: Lantern Books, 2009.

In this collection of essays, Linzey counters with his customary wit, erudition, and
insight, some contemporary (and perhaps surprising) challenges to animal rights—from
ecotheologians, the Church, and politicians. He contends that far from the sometimes
shallow judgments of those who think animals unworthy of theological consideration, the
Christian tradition has a wellspring of sources and resources available to taking animals
seriously. Instead of being marginal to the Christian experience, Linzey concludes,
animals can take their rightful place alongside human beings as creatures of the same
God.

--------. Animal Theology. Urbana, Ill.: University of Illinois Press, 1995.

Linzey argues that, creatively understood, historical Christian theology—most

especially Christology—requires us to change our treatment of animals. Part one
develops Linzey’s theological arguments. Linzey engages in a comparative analysis
of: Albert Schweitzer versus Karl Barth, Thomas Aquinas versus Primatt, and
Andrew Linzey versus Richard Griffiths regarding respect for, responsibility to, and
 rights for animals. Generosity—giving moral priority to the weak—rather than
equality, according to Linzey, ought to be the moral paradigm for our treatment of
animals. Following Christ’s model of dominion as service, Linzey views humans as
“the servant species.” He also links liberation theology’s humanocentrism to a
deficient Christology and proposes a liberation theology for animals. Part two
focuses on specific ethical issues, criticizing animal experimentation, hunting, and
genetic engineering, while also endorsing vegetarianism as an approximation of the
Peaceable Kingdom.

--------. Christianity and the Rights of Animals. New York: Crossroad Press, 1987.

Linzey sets forth his theocentric Christian case for animal rights. Respecting, valuing,
and letting be are the appropriate responses to the creation with its ambiguous
mixture of good and evil, so that humans might be a blessing rather than a curse to
creation. Linzey reviews further biblical themes such as dominion, covenant,
sacrifice, and peace. To Christian and other arguments against the rights of animals,
he opposes his notion of “theos-rights”: the idea that animals, as having inherent
value for God, can make an objective moral claim on us that is in fact God’s claim.
Linzey calls on Christians to engage, with humility and hope, in the struggle for
animal rights and lays out a plan of progressive disengagement from animal
exploitation. The book includes an appendix containing a number of short church
statements on animal rights from 1956 to 1986, and an annotated bibliography.

Linzey, Andrew, and Dorothy Yamamoto, eds. Animals on the Agenda: Questions about
Animals for Theology and Ethics. Urbana, Ill.: University of Illinois Press, 1998.

Intended to help place animals squarely on the theological agenda, this collection of
original essays comprehensively surveys biblical and historical traditions regarding the
status and treatment of animals as well as the theological issues raised by animal
suffering and basic ethical perspectives on animal well-being. Part one examines
scripture, both Hebrew (J. W. Rogerson, Walter Houston) and Christian (John
Muddiman), and the teachings and practice of Jesus (Richard Bauckham). Part two
examines the Christian tradition, focusing on various religious figures (e.g., Augustine
[Gillian Clark], Thomas Aquinas [Dorothy Yamamoto], and Martin Luther [Scott
Ickert]) and related topics (Catholic moral teaching [James Gaffney]). Part three
addresses disputed theological questions regarding animals, including nature and
providence (Stephen R. L. Clark, Thomas E. Hosinski), the Fall and predation
(Michael Lloyd, Jay B. McDaniel), and souls and redemption (John B. Cobb, Jr., Paul
Badham, Petrock and Eldred Willey). The essays in part four argue for recognizing
human moral obligations to animals by confronting “tunnel vision” (Brian Klug),
questioning human supremacism (Huw Spanner), examining why animal well-being
has not been included within our definitions of “justice” (Paul Brett), and a presenting
a “consistent ethic of life” (John Berkman).

Linzey, Andrew, and Tom Regan, eds. Animals and Christianity: A Book of Readings. New
York: Crossroad Press, 1988.
 An anthology of contradictory Christian views of animals from the Bible to the
present-day, organized thematically and with an introduction by the editors stressing
the coexistence within Christianity of diametrically opposed views on animals. Part
one, “Attitudes to Creation,” includes: biblical texts on creation and later discussions
of human dominion (John Austin Baker, Thomas Aquinas), creation’s purpose (John
Calvin, John Burnaby), and the unity of creation (Paulos Mar Gregorios,
Bonaventure, Vladimir Lossky). Part two addresses animal suffering (the Bible, Rene
Descartes, Peter Geach, C. E. M. Joad, and C. S. Lewis, John Hick, Austin Farrer, A.
Richard Kingston). Part three examines animal redemption (the Bible, Augustine,
Bishop Joseph Butler, Irenaeus, St. John of the Cross, Edward Quinn, Athanasius,
John Calvin, Wesley, Keith Ward, Paul Tillich, C. S. Lewis) while part four
examines human obligations toward animals (the Bible, Albert Schweitzer, Karl
Barth, Thomas Aquinas, Humphry Primatt, Henry Davis, Andrew Linzey, Richard
Griffiths, Tom Regan, and Stephen R. L. Clark). Part five, with its pragmatic foci,
opens with biblical selections on animal sacrifices and killing for food, and includes
selections on animal experimentation (Donald Soper, John Canon McCarthy, C. S.
Lewis, Cardinal Manning), fur-trapping (Canadian Bishops, Andrew Linzey), sport
hunting (Francis de Sales, Thomas More, Edward Carpenter, James B. Whisker),
farming (Ruth Harrison, E. F. Schumacher, Karl Barth), and vegetarianism (Leo
Tolstoy, Alec R. Vidler, John Calvin, Stephen R. L. Clark).

Lloyd, Michael. “Are Animals Fallen?” In Animals on the Agenda, edited by Andrew Linzey and
Dorothy Yamamoto, 147-60. London: SCM Press, 1998.

Examining the concept of predation and its patented theodicial issues, Lloyd probes the
question of God’s presence in the midst of natural suffering. The question of whether a
good God created a world in which one species has to devour another is the driving
inquiry of his article. While he notes that in the cross of Christ, Christians have an
ontological basis for their instinctive abhorrence of the conflict and violence which
characterize the animal world, Lloyd argues that the cross also reveals God as the one
who lays down life that others may live, which provides a helpful analog for
understanding the nature of God as revealed in the suffering of animals.

Lohfink, Norbert. Theology of the Pentateuch: Themes of the Priestly Narrative and
Deuteronomy. Translated by Linda M. Manley. Minneapolis, Minn.: Fortress, 1994.

Two essays in this collection, dealing with the Priestly strand within the first five
books of the Bible, reply to the charge that environmental degradation is rooted in
the book of Genesis. The essay, “Subdue the Earth?” (a phrase also echoed in Gen.
1:28), finds no warrant for overpopulation or violent subjugation but rather only for
the human occupation of the Earth. In the essay, “God the Creator and the Stability
of Heaven and Earth,” Lohfink argues that the Priestly understanding of salvation is
a successful creation: the good life of the nations in their lands. Both essays find in
the story of the giving of the plan for the Temple on Sinai (Exodus 25–40) an
 affirmation that the human transformation of the world is to conform to the original
creation and that its goal is that God may dwell on Earth and be encountered in
worship.

Lonergan, Anne, and Carol Richards, eds. Thomas Berry and the New Cosmology. Mystic,
Conn.: Twenty-Third Publications, 1987.

This compendium includes critical and appreciative responses, mostly by theologians,

to the cosmological and ecological theology of Thomas Berry, with essays by Berry
himself. Berry provides the initial two essays: one a critique of the present economy as
unsustainable and having its roots in aspects of Christianity, the other proposing the
new scientific cosmology as the context for a positive response to religious diversity.
Respondents engage Berry’s thought on: the place of scripture (Donald Senior),
theology and social action (Gregory Baum), the feminist critique of patriarchy
(Margaret Brennan), redemption (James Farris), moral theology (Stephen Dunn),
science (Brian Swimme) and its relation to Thomas Aquinas, Teilhard de Chardin, and
current strands of Catholic theology (Caroline Richards). The book also has a
concluding reflection on necessary cultural transformation (Thomas Berry), as well as
a list of twelve principles for understanding the universe and the human role in it
(Thomas Berry). Questions for reflection and discussion follow each essay, and there
is a short, but wide-ranging annotated bibliography.

Longwood, Merle. “Common Good: An Ethical Framework for Evaluating Environmental

Issues.” Theological Studies 34, no. 3 (September 1973): 468–80.

Longwood contrasts aggregative and distributive moral principles—the former

referring to the good of a community as a whole, the latter to ways in which
goods or burdens are divided among its members—which often conflict in
relation to environmental issues. He argues that Christian ethics must attend more
to aggregative principles, particularly an understanding of the common good as
the well-being of the whole biotic community.

Lonning, Per. Creation: An Ecumenical Challenge? Macon, Ga.: Mercer University Press,
1989.

How do concerns for the unity of the Church and the unity of reality relate to each
other? This analysis of the mutual relevance of creation theology and ecumenism is
informed by a series of conferences sponsored by the Institute for Ecumenical
Research (Strasbourg, France), and takes account of much of the international
theological literature on creation. Following a review of the neglect and recovery of
creation theology, and its relation to the ecumenical movement, Lonning examines
creation theology in relation to cultural diversity, theology and ethics (with particular
attention to approaches to creation and redemption, salvation history and liberation
theology), and differences between traditions within Christianity (Catholicism,
Orthodoxy, Lutheranism, etc.).
Lorentzen, Lois Ann. "Paradise Paved: The Earth May Be the Lord's, but We've Trashed the
Place. The Good News is that Christian Attitudes Toward the Environment are Changing."
Sojourners 29.6(November-December 2000): 28-32.

In this brief and introductory article, the author explores common themes found in
Christian statements on the environment. These include: A focus on creation, placing
environmental degradation under the category of human sin, a focus on humans as
stewards, and links between environmental degradation and social injustice.

Lovejoy, Arthur O. The Great Chain of Being: A Study of the History of an Idea. Cambridge,
Mass.: Harvard University Press, 1936.

Lovejoy follows the career of the “Great Chain of Being”—the conception of the
universe as a hierarchy of being, ordered in continuous gradation from the lowest to
the highest—and the related “principle of plenitude”—the belief that the unitary
perfection of God or the Good must express itself in a universe that contains every
possible kind of being. These ideas stem from Plato and run through medieval and
Enlightenment thinkers to the nineteenth century, with the “temporalizing” of the
chain of being (and even divinity itself) in evolutionary thought and the celebration
of diversity and uniqueness by the Romantic movement. Lovejoy concludes that this
history demonstrates the incoherence of the “otherworldly” (absolute, self- sufficient)
and “this-worldly” (creative, generative) conceptions of God that these ideas
attempted to hold together.

Low, Mary. Celtic Christianity and Nature: Early Irish and Hebridean Traditions.
Edinburgh: Edinburgh University Press, 1996.

Offering a scholarly treatment of what has become a popular topic, this book explores
the prose and poetry of early medieval Ireland and Iona, tracing the theme of nature
and the Sacred throughout the history of that area. Low describes how pre- Christian
beliefs were rejected, transformed, or restated within the Irish and Hebridean Christian
context. Chapters examine the religious role of individual aspects of the natural
world—the land, mountains, hills, water, trees, birds, the seasons, fire, and the sun—as
well as the collective whole of these elements. Low argues that there is common
ground between Christianity and other religions, including the spiritual significance of
the natural world.

Lowdermilk, Walter C. “The Eleventh Commandment.” American Forests 46 (January 1933):

12–15.

While Chief of Research of the Soil Conservation Service, Lowdermilk studied

human impacts on the land in Europe, Northern Africa, the Middle East, and Asia.
He concluded that, had Moses foreseen the environmental degradation wrought in
those places, he would have given one more commandment, “Thou shalt inherit the
holy earth as a faithful steward, conserving its resources and productivity from
generation to generation. . . .”
Lowe, Ben. Green Revolution: Coming Together to Care for Creation. Downers Grove, IL:
InterVarsity Press, 2009.

In this book, activist Ben Lowe invites the reader to join the “green revolution” of
Christian environmentalism. Lowe includes many personal reflections and anecdotes
about his work community organizing on college campuses across the United States, with
particular attention to Christian colleges. These stories are meant to inform and inspire
the reader to take action in caring for creation and developing Christian responses to
environmental problems.

Lowry, Suellen. Building Partnerships with the Faith Community: A Resource Guide for
Environmental Groups. Madison, WI: The Biodiversity Project, 2001.

This publication, part of the Bio-Diversity Project in Madison, Wisconsin, is a guide

for how environmental organizations can reach out to the religious community in the
United States (geared mostly toward Christianity and Judaism). It includes the
relevance of Faith for environmental activism, some theological and scriptural bases
for “creation care”, and practical “how to” reach religious organizations through
personal interaction in religious communities and the media.

Lucas, Ernest. “The New Testament Teaching on the Environment.” Transformation 16.3
(1999): 93-99.

The New Testament, Lucas writes, contains very little that can be labeled explicitly as
“teaching on the environment.” For this there are three reasons: (1) environmental
matters seem not to have been an issue on anyone’s mind in the eastern Mediterranean
world at the time when the New Testament writings were being authored; (2) the
churches to which the New Testament letters were written were all based in urban
communities; (3) if environmental issues had arisen in the first century, Christians would
have consulted the Hebrew Bible for its teachings on the environment rather than
formulate new ethical guidelines. So while the New Testament provides a theological
basis for concern about the environment, Lucas argues, it does not necessarily provide us
with detailed principles on which to base environmental policies.

Lutz, Charles P. “Loving All My Creaturely Neighbors.” Trinity Seminary Review 25 (2004): 97-
105.

Lyons, James A. The Cosmic Christ in Origen and Teilhard: A Comparative Study. Oxford
Theological Monographs. New York: Oxford University Press, 1982.

Lyons seeks to illuminate the urgent question of Christ’s relation to the whole cosmos
by comparing the cosmic Christologies of Origen and Teilhard de Chardin. A
thorough review of the history of cosmic Christ terminology includes its beginnings in
Germany in the 1830s to its emergence as a widespread theological topic in the 1960s.
 Lyons then treats Origen and Teilhard in turn, discussing the intellectual background
of their ideas, their understanding of Christ’s nature(s), and their view of Christ’s
mediating role between God and the cosmos. Dissimilarities and similarities between
Origen and Teilhard are summarized in the concluding chapter: both identified Christ
with the Logos of the universe. Origin viewed the Logos Platoni- cally, yet
dynamically, seeing it as moving toward the restoration of all things while Teilhard
viewed the Logos in evolutionary terms.

MacKinnon, Mary Heather, Moni MacIntyre, and Mary Ellen Sheehan, eds. Light Burdens,
Heavy Blessings: Challenges of Church and Culture in the Post Vatican II Era. Quincy, IL:
Franciscan Press, 2001.

This is a festschrift for Margaret Brennan covering many themes. Relevant to the
Christianity and Ecology discussion are the chapters on the emerging universe by
Thomas Berry and social justice and ecological responsibility by Amata Miller.

MacKinnon, Mary Heather, and Moni McIntyre, eds. Readings in Ecology and Feminist
Theology. Kansas City, Mo.: Sheed and Ward, 1995.

MacKinnon and McIntyre have compiled an anthology of articles on ecology,

theology, and feminism, for use in advanced undergraduate and graduate courses. Part
one contains key essays from the 1960s and 1970s that began to lay out the
connections among Christianity, the environmental crisis, and the emerging women’s
movement (Valerie Saiving, Rachel Carson, Lynn White, Jr., Sherry B. Ortner, H.
Paul Santmire, Thomas Berry, Rosemary Radford Ruether, Carolyn Merchant).
Articles in part two reflect further developments in the relationship between feminism
and ecology in the 1980s and early 1990s (Rosemary Radford Ruether, Susan Griffin,
Karen J. Warren, Michael E. Zimmerman, Ynestra King, Vandana Shiva, Mary Ann
Hinsdale, Ivone Gebara, Shamara Shantu Riley). Chronologically (1990–1992)
overlapping these are essays in part three that explore the growing influence of
postmodern perspectives in science, ecology, and theology (John B. Cobb, Jr., Brian
Swimme, Joanna Macy, Michael J. and Kenneth R. Himes, Grace M. Jantzen, Jay B.
McDaniel, Sallie McFague, Anne M. Clifford, Mary Heather MacKinnon, Moni
McIntyre). Except for a very brief introduction, the selections are offered without
commentary.

Maguire, Daniel C. The Moral Core of Judaism and Christianity: Reclaiming the Revolution.
Minneapolis, Minn.: Fortress, 1993.

Ecology is a recurring though not focal interest in this effort to retrieve from ancient
(and morally ambiguous) religious traditions moral insights that can address a
secularized present characterized by environmental destructiveness, rampant
militarism, and a moral vacuum among the intellectual elite. Maguire argues that
similar moral values lie at the core of all world religions, and that the “classic”
biblical texts of Judaism and Christianity are revolutionary moral documents. He
describes a hermeneutical approach to retrieving that revolutionary power, holding
 that those texts, critically understood, and even later dogmatic accretions that are
symbolically interpreted, can provide creative moral guidance for nontheists as well
as theists on the nature of justice, hope, love, joy, peace, power, and our relationship
with the Earth.

Maguire, Daniel C., and Larry L. Rasmussen. Ethics for a Small Planet: New Horizons on
Population, Consumption, and Ecology. SUNY Series in Religious Studies. Albany, N.Y.:
State University of New York Press, 1998.

This book includes two separate contributions, one chapter by Maguire and two by
Rasmussen, criticizing the domination of religion and society by rich white males as
having led to our current state of environmental destruction and social injustice,
while holding out hope that a renewed moral and religious sense of the sanctity of
life can lead to a change of direction. Maguire focuses on the question of population
growth and the roles of individual choice and government policy in limiting it, and
questions whether the Christian concepts of God, Christ, and afterlife have
contributed to the crisis. Rasmussen traces the history of the Western exportation of
Earth-unfriendly capitalism to the rest of the world, Christianity’s role in justifying
capitalism, and the social and ecological consequences of capitalistic economic
paradigms. He contrasts proposals for “sustainable development” with community
autonomy and offers policy recommendations.

Mannion, Michael. Embracing Life: Reflections on a Vision of Life that Holds Each Person
and All Creation Sacred. Plainfield, NJ: RENEW International, 1999.

Embracing Life contains six sessions for small Christian communities aimed at
accentuating the conviction that all life is sacred. The six issues the booklet
explores are abortion; euthanasia; domestic violence; capital punishment;
ecological responsibility; and personal responsibility for the sacredness of life. As
part of RENEW International’s Impact Series, the booklet follows the Social
Inquiry Approach of “observe, judge, and act,” leading participants in a process of
prayerful reflection, fruitful sharing and concrete actions.

Manolopoulos, Mark. If Creation Is a Gift. Albany, NY: SUNY Press, 2010.

In this book, Dr. Manolopoulos explores relations between theology and environmental
issues by reflecting on postmodern discourses on the paradox of the gift. Drawing
critically on the work of Jacques Derrida and Jean-Luc Marion, Manolopoulos argues
that one should respond to the gift of creation in ways that honor the paradoxical nature
of the gift, so that one participates in an “oscillational eco-ethos.” In such an ethos, one
oscillates between gestures of letting the gift be, giving a gift in return, using the gift, and
enjoying the gift.

Mante, Joseph OY. Africa: Theological and Philosophical Roots of our Ecological Crisis.
Accra, Ghana: SonLife Press, 2004.
 Given the severity of the ecological crisis, Mante writes, it is unpardonable for us to do
theology outside of an ecological framework. Additionally, because of poverty, war,
ecological disaster, and serious health issues, it is also not right for us to do theology in
the usual Western way. That is, by running through ordinary systematic frameworks on
the doctrine of God, Christology, Soteriology, etc. Rather, Mante chooses to begin with
the ecological question, which she believes is a matter of life and death for contemporary
Africans. Hence, the book is geared toward providing some ontological guidelines for
doing ecotheology today, which Mante hopes can prepare more theologians for
recognizing the theological and philosophical roots of our ecological crisis, and moreover
to begin constructing theologies on how to deal with this crisis ethically.

--------. "Towards an Ecological, Christian Theology of Creation in an African Context." Ph.D.

diss., Claremont Graduate School, 1994.

From Abstract: This dissertation has multiple theses: (1) That Africa south of the
Sahara desert has an ecological crisis and African theologians have not adequately
responded to it; (2) that the main-line Western theologies that have influenced African
theologians have themselves been ecologically bankrupt; (3) that the present trend in
thoroughgoing indigenization in contemporary African theologies tend to divert
attention from other issues such as ecology; and (4) that there is a need to respond
(theologically) to the ecological crisis by attempting an ecological doctrine of creation
which will be helpful for the current African context.

Marlow, Hilary. Biblical Prophets and Contemporary Environmental Ethics. New York: Oxford,
2009.

This book presents an argument in favor of an ecological reading of biblical texts, that is,
an “ecological hermeneutics.” According to Marlow, a profess of theology and the
environment, such a reading would support a viable approach to environmental ethics.
Marlow touches on many of the key debates related to contemporary environmental
issues. In her biblical exegesis, she focuses on books of the prophets (e.g., Amos, Hosea,
First Isaiah) and on the complex relationships between God, humanity, and creation.

Marshall, Christopher. "Paul and Christian Social Responsibility." Anvil 17.1(2000): 7-18.

This article challenges contemporary belief that the writings of St. Paul are at best
irrelevant to social and environmental concerns and at worst harmful towards
society and the environment. He focuses on the concept of cosmic redemption in
Paul to argue that Paul’s writings are helpful and relevant to contemporary
Christians working for social justice and environmental sustainability.

Martin-Schramm, James and Robert L. Stivers. Christian Environmental Ethics: A Case

Method Approach. Maryknoll, NY: Orbis, 2003.

This book uses a case method approach to study Christian ethical reflection about
 environmental issues. The first three chapters provide foundations for Christian,
moral reflection about these issues. Following these chapters are nine case studies,
aimed at equipping the reader to develop Christian, ethical responses to
environmental ills. These include case studies on: consumption, urban sprawl,
endangered species, habitat restoration, US energy consumption, toxic waste and
the precautionary principle, and genetically modified foods.

Martin-Schramm, James B. Population Perils and the Churches’ Response. Geneva: World
Council of Churches, 1997.

This short book provides an overview of demographic data and trends, suggests causes
and consequences of population growth, describes government and Church responses
to the rise in population, and offers theological and ethical guidelines to resolve this
problem. Martin-Schramm notes that technology, affluence, and population have all
had important roles in determining humanity’s impact on the Earth, particularly the
role of overconsumption as practiced by the global North. Conflicting views on policy
and ethics regarding abortion, reproductive rights, gender equity, and concerns
regarding environment and development have arisen in international political and
ecumenical discussions. Martin-Schramm proposes that a “theology of life” can
support an ethic of justice, sustainability, and the stewardship of creation, while also
mediating issues relating to human reproduction.

--------. “Population Growth, Poverty, and Environmental Degradation.” Theology and Public
Policy 4, no. 2 (summer 1992): 26–38.

Martin-Schramm reviews the demographic, environmental, economic, and ethical

dimensions of global population growth and sketches a constructive ethical response
oriented toward justice as the quest for the restoration of right relationship with God,
neighbor, and all of creation. His proposals focus on improving the lives of women as
well as other social and economic reforms that will redistribute wealth and foster
sustainable development.

Massey, Marshall. Defense of the Peaceable Kingdom. Religious Society of Friends, Oakland,
California, Pacific Yearly Meeting, 1985.

Massey calls on Friends (“Quakers”) to recognize both the urgency of the ecological
crisis and the distinctive contribution that their tradition can make to the
environmental movement. Massey argues that the traditional Quaker practice of
testing accepted, everyday behavior against the Light of divine truth ought to be
applied to environmental matters as well, in order to disclose the full magnitude of the
environmental crisis (illustrated in various environmental crises such as: over
population, extinction, and destruction of the Earth’s capacity to produce oxygen, etc.).
Environmental politics needs to incorporate Quaker practices of cultivating inner peace
and interpersonal reconciliation. Massey argues that Friends characteristically stress
these elements of Christ’s teachings and that these elements (e.g., nurturing the
helpless, respecting the interrelatedness of life, illustrating true stewardship, and the
 cultivation of sanity) can also be applied to environmental issues.

Matthew, George. Green Liberation: Towards an Integral Ecotheology. Delhi: ISPCK/NCCI,

1999.

This book explores the intersection of ecology and liberation theologies. Part one in
two chapters looks at the Indian context, both theological and ecological. Part two in
five chapters describes the failure of liberation theologies (Latin American, Dalit and
Feminist) to respond to ecological challenges. Part three in two chapters develops an
integrated eco-theology of “green liberation” for India.

Matthews, Paul. The Revelation of Nature. Aldershot, England: Ashgate, 2001.

This book is a detailed study of the work of Martin Heidegger, and stressing
Heidegger’s notion of poiesis for thinking ecologically. ‘Enframing’ is the word
used by Heidegger to characterize a world whose revealing is not that of poiesis
but rather an ordering such that it can be used as a standing reserve by and for
humanity. Thus the human subject dominates the natural object and in doing so,
humanity is also lost. This book joins a wider movement, which includes
ecofeminists and social ecologists, that is seeking a range of ways of ascribing
subjectivity to nature.

McAnally, Elizabeth. Loving Water across Religions: Contributions to an Integral Water

Ethic. Orbis Books, 2019.

Elizabeth McAnally strikes a remarkable balance in this academically rigorous and

spiritually rich approach to the myriad global issues related to water. McAnally draws
from Christianity’s sacramental consciousness of baptism, loving service of the Yamuna
River in Hinduism, and the compassionate wisdom of the bodhisattva to develop “an
integral approach to water ethics.”

McCagney, Nancy. Religion and Ecology. Religion and Modernity Series. Malden, Mass.:
Blackwell, 1999.

McConnell, David L. and Marilyn D. Loveless. Nature and Environment in Amish Life.
Baltimore, MD: Johns Hopkins University Press, 2018.

Drawing on 150 interviews conducted over the course of 7 years, as well as a survey of
household resource use among Amish and non-Amish people, David L. McConnell and
Marilyn D. Loveless explore how the Amish understand nature in their daily lives and
how their actions impact the natural world. Arguing that there is considerable diversity in
Amish engagements with nature at home, at school, at work, and outdoors, McConnell
and Loveless show how the Amish response to regional and global environmental issues,
such as watershed pollution and climate change, reveals their deep skepticism of
environmentalists. The first comprehensive study of Amish understandings of the natural
world, this compelling book complicates the image of the Amish and provides a more
 realistic understanding of the Amish relationship with the environment.

McConnell, Walter L. "An Explication of Ecological Ethics in Light of the Biblical Creation
Accounts." Ph.D. diss., Queen's University of Belfast, 2000.

From Abstract: This thesis begins with an examination of the way a broad spectrum
of writers have responded to charges that the Genesis creation accounts are
responsible for the contemporary environmental crisis. Some writers have totally
rejected the idea that there is an ecological crisis, and therefore the charges that
biblical religion is responsible for it. Other writers recognize that there is an
ecological crisis and agree that many Christians need to change their attitudes
toward nature, but are sure that the Bible and history contain positive ways for
responding to the natural world. A third group of writers is convinced that biblical
faith is guilty as charged and that the Christian religion must be radically changed if
a solution to the ecological crisis is to be found. Since the creation accounts are at
the centre of the charges, Genesis 1–11 are examined in detail to see what they have
to say about the relationship between God, humans, and the rest of creation. From
this passage we find that God is not as transcendent as he is sometimes made out to
be, but that he is intimately and lovingly related with the world he made. Similarly,
humans are found to be a special part of creation which is responsible to care for
the rest of creation as God's representatives. The implications of these findings are
extracted from the point of view of Old Testament ethics.

McDaniel, Jay B. “Practicing the Presence of God: A Christian Approach to Animals.” In A

Communion of Subjects, edited by Paul Waldau and Kimberley Patton, 132-148. New York:
Columbia University Press, 2006.

McDaniel, in “Practicing the Presence of God,” argues that if Christianity is to become

good news for animals, it will be because all three dimensions of Christian life are
involved: practical action, theological understanding, and spiritual depth. It will also be
because Christians in different parts of the world have grown dissatisfied with the
illusions of consumer culture, and choose instead to seek a more holistic approach to life.
A good first step toward this change, McDaniel writes, is for Christians to dwell in the
presence of animals already in their midst, for genuine, radical change will begin not with
theology, but immediate contact with other beings.

--------. Living From the Center: Spirituality in an Age of Consumerism. St. Louis, MO:
Chalice, 2000.

--------. With Roots and Wings: Christianity in an Age of Ecology and Dialogue. Maryknoll,
N.Y.: Orbis, 1995.

For McDaniel, Christianity can be a spiritual path that combines rich communal
connections to the Earth, people, and God (“roots”) with the freedom of open
exploration into God’s future (“wings”). Part one of this book emphasizes the
 significance of Earth as our spiritual and ethical context and explains the relationship
between the Earth and our inner feelings (the experience of grace through both the
Cross and the Earth) and behavior (making peace with people, animals, and the Earth)
through the use of creation-centered theology and biblical exegesis. Part two explores
how elements of other religious traditions can enrich Christian spirituality and ethics,
first offering an overview of world religions and a Christian approach to them, and
then focusing on Judaism, Buddhism, Hinduism, and Native American religious
traditions. The conclusion emphasizes the importance of daily spiritual practice and the
need for active participation in a local religious community.

--------. Earth, Sky, Gods, and Mortals: Developing an Ecological Spirituality. Mystic, Conn.:
Twenty-Third Publications, 1990.

Bringing together process, feminist, liberation, ecological theologies, and Buddhist

spirituality, McDaniel presents one version of a Christian spirituality that is open to
the full range of human experience and to other religions, while at the same time
saying “no” to injustice and the destruction of the Earth. McDaniel understands
Christianity as “a Way which excludes no ways,” and represents the variety of human
spiritualities in terms of the realities in which different people find meaning including:
“Earth” (nonhuman terrestrial nature), “sky” (cosmology and eschatology), “gods”
(symbols and archetypes of inner experience), and “mortals” (humans and animals).
Chapters are followed by study questions. The book also includes an appendix on the
role of silence in ecological spirituality and an annotated bibliography.

--------. Of God and Pelicans: A Theology of Reverence for Life. Louisville, Ky.:
Westminster/John Knox Press, 1989.

McDaniel argues for the need to stimulate a life-centered Christianity, paying

particular attention to animal suffering—in nature as well as at the hands of
humans—and integrating insights from Buddhist spirituality and feminism.
McDaniel develops a panentheistic understanding of God’s relationship to all beings
as a way of reconciling belief in a life-giving God with the evolutionary violence
that permeates life on Earth (exemplified by the fate of young pelicans). His
discussion of life- centered ethics focuses on our treatment of domesticated animals
and argues for Christians to affirm both animal rights and environmental ethics.
McDaniel also examines the inward dispositions that can support a life-centered
Christianity by drawing on the Buddhist doctrine of Emptiness. The final chapter
presents a feminist “postpatriarchal Christianity” as the broader theological context
for these ideas.

McDonagh, Sean. The Death of Life: The Horror of Extinction. Dublin: Columba Press, 2004.

In this book, the author describes three main ways that human-created problems lead
to extinctions: habitat destruction, the introduction of alien species into an ecosystem,
and human-created pollution. The author then looks at the role of the Church in
relation to the environment, tracing the influence of Greek culture with its distinction
 between matter and spirit, Christianity's own dualism between flesh and spirit, the
influence of Augustine, Jansenism, and even prayers such as the Hail Holy Queen,
which is recited at the end of the rosary, which sees earth as a 'valley of tears'.

--------. Life, Creation or Commodity? The Case Against Patents on Living Things. North
Sydney, NSW: Australian Catholic Social Justice Council, 2001.

This paper, written by an Irish Catholic Priest, condemns the patenting of living. He
argues that patenting will make life the property of large companies. He said: "Over
time, the patenting scramble will remove many life forms from the domain of the
commons where they have provided many services for humans and other creatures.
Under a patenting regime these life forms will now become the private property of
Northern transnational corporations. Life will only have value in so far as it generates
a profitable return on investment for large companies."

--------. Passion for the Earth: The Christian Vocation to Promote Justice, Peace, and the
Integrity of Creation. Maryknoll, N.Y.: Orbis, 1995.

Focusing on the current structure of the global economy, McDonagh describes the role
of the General Agreement on Tariffs and Trade (GATT) global trade agreement, the
world finance system, and trans-national corporations in impoverishing people and
devastating the environment. This situation challenges the dominant institutions of
society, especially the Catholic Church, to make ideas of justice, peace, and the
integrity of creation central to their missions. McDonagh relates how the Catholic
Church and other Christian churches have responded and calls them to take a more
prophetic role in criticizing the current system and envisoning new alternatives to the
various problems. To do so, however, McDonagh argues that they must reject their
traditional anthropocentrism (and reliance on “stewardship”) and adopt an ecocentric
ethic grounded in the Bible and cosmic Christology. He suggests ways this can be
incorporated into liturgy, devotions, and education within the Church.

--------. The Greening of the Church. Maryknoll, N.Y.: Orbis, 1990.

An Irish Columban missionary priest in the Philippines for two decades, McDonagh
draws on his experience to present his vision of what the Church must become in
order to promote a just and habitable world. Part one reviews how international debt,
population growth, and tropical deforestation have had destructive impacts on the
Third World. Part two examines environmental and social problems in the light of
scripture, the teaching and example of Jesus, and Catholic tradition. McDonagh
discusses the work of modern Catholics (e.g., Teilhard de Chardin, Matthew Fox,
and Thomas Berry, and recent Bishops’ conferences) and critiques the Catholic
Church leadership for its stands on population and nuclear power as well as its
anthropocentric view of development. He urges a more ecocentric morality, changes
in key political, social, and economic institutions, and ecumenical efforts to defend
and nurture life on Earth.
--------. To Care for the Earth: A Call to a New Theology. Santa Fe, N. Mex.: Bear and
Company, 1986.

McDonagh, an Irish Columban missionary living in the Philippines, argues that the
Church has not begun to respond to the full depth of the ecological crisis. He locates
the source of the crisis, which he describes with examples from the Philippines and
Ireland, in the lack of a comprehensive post-Enlightenment story of the universe that
coincides with the aggressive expansion of Western colonialism, increased
technological power, and the lack of religious reflection on the new story of the
universe which emerged from modern science. That new story, as explicated by
Thomas Berry and Teilhard de Chardin, forms the basis for McDonagh’s theology of
creation, articulated in chapters on biblical and Christian tradition, dialogue with
other (especially tribal) religions, liturgy, sacraments, ethics, spirituality, and
mission.

McDonald, Barry. Seeing God Everywhere: Essays on Nature and the Sacred.
Bloomington, IN: World Wisdom, 2003.

This collection of essays on the relationship between nature and the sacred reflects
the thought of some of the most important religious authorities and scholars from
Buddhist, Christian, Islamic, Jewish and Native American traditions. They cover
subjects ranging from flower viewing in Japan to the spiritual dimension of the
environmental crisis. Following each essay is a short poem for reflection. All of the
essays in this collection underline our need to recognize and embrace the
interdependence of all things in the unity of the Real and to extend our definition of
the spiritual into the ecological.

McDougall, Dorothy. "Toward a Sacramental Theology for an Ecological Age." Toronto

Journal of Theology 19.1(2003): 41-51.

This article draws on the work of Thomas Berry to develop a new, Christian
anthropology that moves away from the modern “turn to the subject.” Furthermore,
the author re-thinks sacramental theology from this new, more ecologically sound,
Christian anthropology. She argues “The significance of such a shift is not a turn
away from subjectivity but a more inclusive rendition of subjectivity by a turn [or
perhaps a return] to the cosmos.”

McDuff, Mallory. Natural Saints: How People of Faith are Working to Save God's Earth. New
York: Oxford University Press, 2010.

GreenFaith Fellow Dr. Mallory McDuff looks at connections between ecology and
Christian faith by focusing on eight ministries: protecting human dignity, feeding the
hungry, creating sacred spaces, responding to natural disasters, promoting justice, making
a pilgrimage, educating youth, and bearing witness. Describing ecologically engaged
actions that are based in faith, this book describes many efforts of religious
environmentalists, church leaders, parishioners, and others who are attempting to
 facilitate a new environmental movement, in which ideals of justice include protecting
the natural environment. The book shows how a focus on creation is transforming
individuals and congregations and thus forming a religious environmental movement that
compels us to care for Earth.

McDuffie, David. “The Epic of Evolution and a Theology of Sacramental Theology” in

Sacramental Theology: Theory and Practice from Multiple Perspectives, edited by Bruce T.
Morrill, 30-43. Basel, Switzerland: MDPI, November, 2019.
(http://www.mdpi.com/books/pdfview/book/1804).

The ‘Epic of Evolution’ is the scientific story that reveals that we live in an
approximately 14-billion-year-old universe on a planet that is approximately 4.6 billion
years old and that we are a part of the ongoing process of life that has existed on Earth for
3.5–4 billion years. This article focuses on the religious and ecological significance of the
evolutionary epic in an effort to seamlessly connect the ecological value attributed as a
part of an understanding of the evolutionary connectedness of life on earth with the
Divine grace understood to be present in Christian sacramental worship.

--------. “Nature’s Sacrament: The Epic of Evolution and a Theology of Sacramental Ecology.”
D.Min. diss., Sewanee: The University of the South, 2017,
https://dspace.sewanee.edu/handle/11005/3694.

The ‘Epic of Evolution’ is the scientific story that reveals that we live in an
approximately 14 billion year old universe on a planet that is approximately 4.6 billion
years old and that we are a part of the ongoing process of life that has existed on Earth for
3.5-4 billion years. This dissertation focuses on the religious and ecological significance
of the evolutionary epic in an effort to seamlessly connect the ecological value attributed
as a part of an understanding of the evolutionary connectedness of life on Earth with the
Divine grace understood to be present in Christian sacramental worship. With a
particular emphasis on the Eucharist, McDuffie argues that the sacramental perspective of
grace being conveyed through material reality provides the potential for Christian
sacramental tradition to make a significant contribution to protecting the threatened
ecological communities of our planet.

McFague, Sallie. Blessed Are the Consumers: Climate Change and the Practice of Restraint.
Minneapolis, MN: Fortress Press, 2013.

In this timely book, McFague recalls her readers to the practices of restraint. In a world
bent on consumption it is imperative that people of religious faith realize the significant
role they play in advocating for the earth, and a more humane life for all.

--------. A New Climate for Theology: God, the World, and Global Warming. Minneapolis, MN:
Fortress Press, 2008.

For McFague, while theology may not be the only thing that matters in regard to climate
change, it does play a crucial part. Theology helps us question our maneuvers of denial
 and attempts at self-justification, and gives us permission and/or the obligation to act in
very different ways. In A New Climate for Theology, McFague argues that theology must
deal with global warming because one of the basic marks of the church is its ecological
catholicity, which is a call for Christians to do church in a political context. Christian
faith, therefore, should be concerned with a just and sustainable existence for all God’s
creatures. Additionally, the inherent resources of Christian faith, like its sacramental and
prophetic impulses, should limit our use of the world’s resources. These resources allude
to the central truth of God’s being in Christianity – that God is always present in and for
the world. The Christian’s task is thus to awaken to and acknowledge who we are:
reflections of the divine, as is all of the creation.

--------. Life Abundant: Rethinking Theology and Economy for a Planet in Peril. Minneapolis,
MN: Fortress, 2001.

In place of the reigning economic worldview or corporate model that leads to the
destruction of the environment and the widening gap between the haves and the have-
nots, McFague posits the community or organismic model that provides a context for
the health and well-being of all. From within this context McFague develops an eco-
theology for planetary living. As examples of living this type of life, McFague looks
at the exemplary discipleship of Dorothy Day, the Catholic activist, and John
Woolman, an eighteenth century Quaker abolitionist. The appendix includes her
“Manifesto to North American, Middle- Class Christians.”

--------. Super, Natural Christians: How We Should Love Nature. Minneapolis, Minn.: Fortress,
1997.

McFague argues that Christians should relate to entities in nature in the same way that
they relate to God and humans—as subjects, ends-in-themselves, rather than as objects
or resources. Medieval cosmology united God, humanity, and nature but its
breakdown was followed by the rise of the objectifying, dualistic, “arrogant eye.”
Manifest today in modern media, this image has had damaging effects on nature,
women, and subjugated people. By contrast, viewing reality in terms of a subject-
subject model utilizes the caring, respectful “loving eye” that can be cultivated through
direct experiences with nature and/or through reading the work of nature writers.
McFague presents the practical implications of this sensibility—particularly for urban
contexts—as an ethic of care that recognizes nature’s rights, focuses on the neediest,
and relates it to the Christian tradition of viewing nature as a sacrament of God.

--------. The Body of God: An Ecological Theology. Minneapolis, Minn.: Fortress, 1993.

McFague views the range of major theological issues through the model of “the world
as God’s body.” Although it is one model among others, McFague argues that is
indispensable for reconceiving the Christian faith in a way that will contribute to
planetary well-being because it affirms the importance of the basic physical needs of
bodies—human and nonhuman. McFague begins by analyzing the ecological crisis
 and the theologian’s role in responding to that crisis. She then critiques the classic
(hierarchical, anthropocentric, universalizing) organic model and presents an
alternative version that utilizes new work in the disciplines of science and feminist
studies. She characterizes the project as a “theology of nature” and applies the model
in a reinterpretive manner to the doctrines of humanity, sin, evil, creation, and God’s
various relationships to the world, the incarnation (God as incarnate in the whole
world, not just in Jesus), the Church, and the new world.

--------. Models of God: Theology for an Ecological, Nuclear Age. Philadelphia, Pa.: Fortress,
1987.

Arguing that traditional metaphors for God as king ruling a realm feed into the
ecological and nuclear threats to the continuation of life on earth, McFague
explores alternative, more immanental metaphors for God—as mother, lover, and
friend of the world. She describes her theology as a constructive, heuristic effort
which experiments with models and metaphors in order to “remythologize” the
basic claim of Christianity for our postmodern age. Part one defines the project,
indicating the critical elements of a contemporary sensibility and their implications
for theology as well as providing information on the nature of metaphorical
theology. McFague presents the metaphor of the world as God’s body as the
general context for the particular models of God which she offers. She views this
model not as being more “true” than the traditional ones but rather as being more
credible, helpful, and appropriate to our situation because it is supportive of an
inclusive, nonhierarchical vision of fulfillment for all.

McGrath, Alister. The Reenchantment of Nature: The Denial of Religion and the Ecological
Crisis. New York, NY: Doubleday, 2002.

McGrath argues that by defining the world in the narrowest of scientific terms and
viewing it as a collection of atoms and molecules governed by unchanging laws and
forces, we have lost our ability to appreciate nature's enchantments. In order to
address the threats to our environment, he maintains, it is essential to reawaken our
sense of awe and look at the world as a glorious creation, an irreplaceable gift of God.
Providing a new framework for the debate between science and religion within
ecological theory, this book points the way to integrating two different traditions in a
sane and productive effort to rescue the natural world from its present environmental
decline.

McHarg, Ian. “The Place of Nature in the City of Man.” In Western Man and Environmental
Ethics, edited by Ian G. Barbour, 171-86. Addison-Wesley Publishing, 1979.

Through a survey of nature’s place in the modern metropolis, the Western view of
humanity and nature, natural and artificial environments, human ecosystems, and the
future of the relationship between nature and humankind, McHarg writes that humans
have yet to find a balance between the dynamism of society and complex ecosystems.
 Espeically in urban environments humans have yet to formulate how society can function
in ways sympathetic to the patterns and processes of nature.

McKim, Robert, ed. Laudato Si’ and the Environment: Pope Francis’ Green Encyclical.
Abingdon, UK: Routledge, 2019.

This volume is a response to Pope Francis’ environmental encyclical Laudato Si’.

Published in 2015, the encyclical urges us to face up to the crisis of climate change and to
take better care of the Earth, our common home, while also attending to the plight of the
poor. In this book the Pope’s invitation to all people to begin a new dialogue about these
matters is considered from a variety of perspectives by an international and
multidisciplinary team of leading scholars. There is discussion of the implications of
Laudato Si’ for immigration, population control, eating animals, and property ownership.
Additionally, indigenous religious perspectives, development and environmental
protection, and the implementation of the ideas of the encyclical within the Church are
explored. Some chapters deal with scriptural or philosophical aspects of the encyclical.
Others focus on central concepts, such as interconnectedness, the role of practice, and
what Pope Francis calls the "technocratic paradigm."

McKibben, Bill. The Comforting Whirlwind: God, Job, and the Scale of Creation. Grand
Rapids, Mich.: Eerdmans, 1994.

McKibben deploys the book of Job as an antidote to the environmental

consequences of human self-centeredness—the byproducts of our pursuit of
economic growth and development that are leading to the “decreation” of the
world. The great scale of creation depicted in God’s speech from the whirlwind
reveals to Job the intrinsic goodness, rightness, and beauty of God’s world and
forces him to see himself as a small part of that grand scheme. By recovering
such a sense of humility, McKibben believes, we may regain our rightful and
responsible place in the world.

--------. The End of Nature. New York: Random House, 1989.

McKibben’s controversial thesis in this widely-discussed book is that pervasive human

modifications of the environment have brought nature—in the sense of something
independent of and untouched by human beings—to an end. Part one describes how
we have already begun to alter the climate so that even the very weather has become a
human artifact. Part two examines how, through biotechnology and other means,
technological optimists hope to “solve” environmental problems by making nature
more and more an object of human manipulation and control. Over against this
“defiant reflex” McKibben proposes a “humbler path,” while acknowledging the
enormous obstacles to the latter. While McKibben, a Methodist layperson, seldom
uses overtly religious language in this book, he notes how these themes intersect
traditional religious language about God and Creation.

McMichael, Ralph N., Jr. Creation and Liturgy: Studies in Honor of H. Boone Porter.
Washington, D.C.: Pastoral Press, 1993.

A Festschrift for Episcopalian liturgical scholar H. Boone Porter contains essays on

the role of the doctrine of creation in worship, doctrine, and church praxis. Essays in
part one focus on liturgical tradition: eucharistic liturgy (Aidan Kavanagh, Thomas J.
Talley, Bonnell Spencer), offering the first fruits (Paul F. Bradshaw), Easter Vigil
(Leonel L. Mitchell), and military prayer books (Marion J. Hatchet). The thread
connecting the essays in the second part is theological tradition. Essays in this section
include Anglican theology (Charles P. Price), the Anglican poet Thomas Traherne (A.
MacDonald Allchin), baptismal theology (Louis Weil), liturgical theology (Ralph N.
McMichael, Jr.), and the Eastern Orthodox theology of Alexander Schmemann (Byron
Stuhlman). The life of the Church thematically links items in the third part of the book
that include essays on the lectionary (Reginald H. Fuller), the Eucharist (Frank C.
Senn), creativity and arts (Ormonde Plater, Barbara Carey), stewardship (Nathan
Wright), church dedications (John Wilkinson), and religious education (Anne
Perkins). The final section recalls the Porter’s career and provides a select
bibliography (H. Boone Porter, Joe Morris Doss).

McMinn, Lisa Graham and Megan Anna Neff. Walking Gently on the Earth: Making Faithful
Choices About Food, Energy, Shelter and More. Downers Grove, IL: InterVarsity Press, 2010.

This is an inspiring book that enjoins the reader to adopt practices of walking gently on
God’s creation so as to promote the flourishing of all Earth’s inhabitants. Each chapter is
divided into a section written by sociologist Lisa McMinn and a section written by
Megan Anna Neff (M.Div), with the latter beginning each chapter with an African
perspective on ideas or practices of cultivating a sense of interconnectedness with the rest
of the planet. The sections written by McMinn focus more on contemporary
environmental problems and ways for reconnecting to a peaceful Earth community.
Attention is given to Christian perspectives relating to many environmental issues, from
farming and family planning to alternative energies and global climate change.

McMorris, Christine. "What Would Jesus Drive?" Religion in the News 6.1(Spring 2003): 19-
21.

This brief article explores the success of Jim Ball and the Evangelical
Environmental Network’s “What Would Jesus Drive Campaign.” This campaign
not only received airtime in the media (left and right), but it also sparked public
debate over SUV’s.

McPherson, James. “Ecumenical Discussion of the Environment 1966–1987.” Modern

Theology 7, no. 4 (July 1991): 363–71.

The World Council of Churches’ subunit on Church and Society has conducted a
sustained examination of the impact of technology on human life and the environment.
McPherson describes some of the theological perspectives that have emerged, focusing
on “ecological” and “eschatological” interpretations of “the integrity of creation.” He
 finds that alone the former has the potential for guidance in developing Christian
environmental ethics.

Merchant, Carolyn. Reinventing Eden: The Fate of Nature in Western Culture. New York,
NY: Routledge, 2003.

In Reinventing Eden Merchant names the powerful story of modern history to “reinvent”
the Garden of Eden through technological progress. Additionally, Merchant also provides
an examination of the story of Earth in decline, wherein writers from Plato to Thoreau
have noted the destruction of nature and the problems of vanishing forests and despoiled
rivers. Throughout the book Merchant thus suggests possibilities for alternatives to
domination-based stories in favor of founding a new partnership between humanity and
nature. She proposes an environmental ethic based on this partnership; rather than being
either dominators or victims, she advocates for an ethic wherein people cooperate with
nature in healthier, more just, and more environmentally sustainable ways.

--------. The Death of Nature: Woman, Ecology, and the Scientific Revolution. San Francisco,
Calif.: Harper and Row,
1980.

In this groundbreaking study, Merchant reinterprets the scientific revolution that

occurred in Europe between 1500 and 1700 by viewing it critically from feminist and
ecological perspectives. During this period the image of an organic cosmos with a
living female Earth at its center gave way to a mechanistic worldview in which nature
was reconstructed as dead and passive. This worldview sanctioned the domination of
both nature and women. She examines the economic, cultural, and scientific changes
through which this transformation occurred, with some attention to the role of
Christian beliefs about women and about humanity’s dominion over nature. The
mechanistic worldview and its associated ethos of technological domination prevails
yet today, she holds, but is being challenged by philosophical and ecological holism
as well as the egalitarian movements of women’s liberation and environmentalism.

Merritt, Jonathan. Green Like God: Unlocking the Divine Plan for Our Planet. New York:
Faithwords, 2010.

This is a very accessible book that calls for a Christian response to environmental issues.
The author, a freelance writer, shows how the environment is not simply a political issue
but is more fundamentally an issue of caring for God’s creation. Merritt analyzes various
biblical passages and their underlying messages, and he also provides suggestions for
practices that can help one live a more sustainable or “green” lifestyle.

Metz, Johann Baptist and Edward Schillebeeckx, eds. No Heaven without Earth. Concilium
1991/4. London: SCM Press, 1991.

No Heaven without Earth centers on the theme of theology and ecology, and aims at
 working out the substantive theological and ecclesiological significance of this theme.
Both natural and social ecology are considered. The volume capitalizes on the idea that
church life is inseparably bound up with the process of earthly life, and moreover that the
commitment to justice, peace, and the integrity of creation extends to the very
foundations of the church’s identity. Ultimately, each of the articles in this volume aim at
linking worldly commitment and the prophetic criticism of faith to the notion that the
world is not simple dumb, inert matter, but God’s glorious creation.

Meyer, Art, and Jocele Meyer. Earthkeepers: Environmental Perspectives on Hunger,

Poverty, and Injustice. Scottdale, Pa.: Herald Press, 1991.

An introduction, from a Mennonite perspective, to global problems that the Meyers

believe the Church ought to be addressing on the basis of a biblical theology of care
for creation, peace, and justice. After laying out biblical-ethical foundations in part
one, they review prominent environmental issues such as hazardous waste, water
pollution, soil erosion, strip-mining, acid rain, global climate change, and ozone
depletion, in part two. The Mennonite tradition of peacemaking and global concern,
and its agricultural roots, are seen, in part three, as dealing with environmental
degradation in relation to conflict, economics, population, hunger, and refugees. Part
four addresses genetic engineering, world hunger, and energy. The final section, part
five, focuses on sustainability and agriculture, and pays particular attention to the
contexts of both the family farm and the Third World. Discussion questions follow
each chapter.

Mick, Lawrence E. Liturgy and Ecology in Dialogue. Collegeville, Minn.: Liturgical Press,
1997.

An exploration, from a Catholic perspective, of how attention to worship might help

develop a deeper ecological awareness, and how a stronger ecological mind-set
might help improve worship, for the two are united by the common recognition of
creation as a gift to be cherished and not abused. After identifying ecology as a
moral and religious issue on the basis of biblical and Catholic teaching, Mick
discusses how worship can nurture a deeper ecological awareness through attention
to the interconnectedness of life, the mystery of the Incarnation, awe and wonder,
private property versus the common good, and social justice. The final chapter
discusses how ecological awareness can in turn inform worship, particularly by
drawing attention to the natural and artificial environment of worship. Each chapter
is followed by questions for reflection and discussion.

Miller, Richard W., ed. God, Creation, and Climate Change: A Catholic Response to the
Environmental Crisis. Maryknoll, NY: Orbis Books, 2010.

This book is a collection of essays by various scholars of Catholicism, who are interested
in exploring connections between the current environmental crisis and the theology and
biblical traditions of Christianity, particularly in light of the immense challenges of
global climate change. The book includes an introductory essay by the editor, followed
 by seven essays, the first six of which are written by individual scholars, and the last of
which is a panel discussion. The book touches on numerous topics, including social
justice, economics, creation, incarnation, sin, resurrection, sustainability, and more.

Mitchell, Jerry T. "Hazards, Religion, and Place: Prayer and Peril in South Carolina." Ph.D.
diss., University of South Carolina, 1998.

From Abstract: This dissertation examines the role of religion in hazard perception. It
specifically investigates the spatial distribution of hazard concern and how that
varied by religious affiliation. Four research questions provided the focus: (1) Is there
geographic variation in the perceptions of hazards within South Carolina; (2) Does
the spatial variability of hazard perception vary by religious affiliation; (3) Does
Biblical literalism explain the differences between clergy perceptions; (4) Does past
hazard experience explain the differences between clergy perceptions? This study
points to the complexity of the relationship between religious affiliation and hazard
perception, notably the difficulty in separating religion into an isolated factor for
study. Confirming past hazards research, this study has shown perception to be
highly dependent on the proximity to the threat and past experience. The expected
differences between religious groups did not materialize in this study. This of course
does not disprove the hypothesis that religion has some bearing on the formation of
hazard perception. It does show that there were no significant variations between
Christian denominations in South Carolina over the hazards their clergy considered
threatening.

Mizzoni, John. "St. Francis, Paul Taylor, and Franciscan Biocentrism." Environmental Ethics
26.1(2004): 41-56.

This article explores the life and writings of St. Francis of Assisi using Paul Taylor’s
biocentric theory of environmental ethics. He argues that St. Francis maintained a
“biocentric ethic.” The author argues that the biocentric commitment to individual
beings such as Taylor articulates and which can be found in the writings of St. Francis
is unaffected by the shift in ecology from seeing ecosystems as in a state of
equilibrium to seeing them as in a state of disequilibrium.

Mkapa, Benjamin W. "Address to Officially Open the AMECEA Fourteenth Plenary:

Challenge to Preserve Humanity." AFER 44.5-6(2002): 214-229.

In this address to the 2002 Association of member Episcopal Conferences in Eastern

Africa (AMECEA), Tanzanian President, Mkapa urges the conference of Catholic
Bishops to take account of “the one global environment we share” in considering
how best to preserve our common humanity in a world of global climate change,
increasing economic disparity, and mass exploitation of global resources and
biodiversity.

Moe-Lobeda, Cynthia P. Resisting Structural Evil: Love as Ecological-Economic Vocation.

Minneapolis, MN: Fortress Press, 2013.
 The increasingly pressing and depressing situation of Planet Earth poses urgent ethical
questions for Christians. But, as Cynthia Moe-Lobeda argues, the future of the earth is
not simply a matter of protecting species and habitats but of rethinking the very meaning
of Christian ethics. The earth crisis cannot be understood apart from the larger human
crisis—economic equity, social values, and human purpose are bound up with the planet's
survival. In a sense, she says, the whole earth is a moral community. Reorienting
Christian ethics from its usual anthropocentrism to an ecocentrism entails a new
framework that Moe-Lobeda lays out in her first chapters, culminating in a creative
rethinking of how it is that we understand morally. With this "moral epistemology" in
place, she unfolds her notion of "moral vision" and applies it to the present situation in a
full-fledged earth-honoring, justice-seeking Christian ethical stance.

Moltmann, Jurgen. The Coming of God: Christian Eschatology. Translated by Margaret Kohl.
Minneapolis, Minn.: Fortress, 1996.

Moltmann enlarges upon his “theology of hope” by providing content in four

dimensions: personal, historical, cosmic, and divine. Moltmann argues that these
dimensions (or horizons) have often been separated in Christian thought and he seeks
to integrate them by placing God’s kingdom and God’s glory at the center of his
construction. He suggests that God’s eschatological goal is the Shekinah, or indwelling
of God in creation, and that glorification of God in the world embraces: the salvation
and eternal life of human beings, the deliverance of all created things, and the peace of
the new creation. He concludes by saying that Christian eschatology is therefore not
about the end, but about a new beginning, a new creation that is the true creation that is
still coming, still ahead of us. He relates eschatological ideas to present personal
experience and political responsibility while insisting that nothing less than a cosmic
eschatology that includes all of nature will suffice.

--------. The Spirit of Life: A Universal Affirmation. Translated by Margaret Kohl.

Minneapolis, Minn.: Fortress, 1992.

Moltmann’s interpretation of the doctrine of the Holy Spirit stresses that

experiences of the love and affirmation of life are God’s Spirit operative in
everything that serves life and resists its destruction. He thus gives the work of the
Spirit a relative autonomy vis-a-vis the work of Christ, although they are
interrelated in Trinitarian mutuality. Moltmann describes the experience of the Spirit
in everyday life as well as the historical experience of Israel and Christianity and
presents the “order of salvation” in terms of the liberation, justification, rebirth,
sanctification, charismatic powers, and mystical vision of life. He gives a
theological interpretation of the experience of community as experience of the
Spirit, and discusses the Personhood of the Spirit. As in his previous systematic
work, the ecological import (good or bad) of theological concepts is a recurring
theme.

--------. The Way of Jesus Christ: Christology in Messianic Dimensions. Translated by

Margaret Kohl. San Francisco, Calif.: HarperCollins, 1990.

Moltmann presents a Christology that stresses the dynamic, eschatological, and

ethical “way” of Jesus Christ, based on biblical rather than patristic sources and
informed by Jewish-Christian dialogue, feminism, and ecology. After reviewing
messianism from Jewish and Christian perspectives and the history of Christology,
Moltmann develops principles for an eschatological Christology that can speak to the
contradictions of scientific and technological civilization, including the environmental
crisis. Subsequent chapters present the messianic mission of Christ in history, the
sufferings of Christ against the horizon of apocalyptic expectation, the resurrection of
Christ in the light of the vision of the new creation and the resurrection of nature, the
Cosmic Christ as redeemer as well as driving force of evolution, and the parousia
(Second Coming), as the goal of the way of Jesus Christ.

--------. God in Creation: A New Theology of Creation and the Spirit of God. Translated by
Margaret Kohl. San Francisco, Calif.: Harper and Row, 1985.

Moltmann presents his bold and imaginative ecological doctrine of creation, which
asserts that discernment of the God who is present in creation through the Holy Spirit
can reconcile human beings with nature. The goal of creation is the transfiguring
indwelling (Shekinah) of the Triune God in creation—God’s eternal sabbath in which
all creation will find rest. Moltmann’s anthropology is likewise one of human
indwelling in the natural system of the Earth in a viable symbiosis with nature and of
the overcoming of human alienation from the human self through the indwelling of the
Spirit in their souls and bodies. Chapter topics include the ecological crisis, the
knowledge of creation, God as creator, time, space, creation’s duality as heaven and
earth, evolution, human beings as God’s image, embodiment, the sabbath of creation,
and symbols of the world.

Mongoven, Ann. "Integrity versus Impartiality: Healing a False Dichotomy." Journal of the
Society of Christian Ethics 24.2(2004): 39-54.

This article argues that the contemporary dichotomy between personal “integrity” and
public “impartiality” in political and ethical theory is a false one. She argues that
eco-theologians use of “integrity” as in the “integrity of creation” changes the subject
of integrity from individuals to systems, and places personal integrity within a wider
framework of ecological integrity. She argues further that a corresponding shift of
understanding in political theory would promote an “ecological politics.”

Montefiore, Hugh, ed. Man and Nature. London: Collins, 1975.

This book includes a report by a Church of England working group and several
individual essays that explore particular topics in great depth. The report examines the
Christian doctrines of creation, salvation, and sanctification in relation to the
contemporary environmental situation, with reference to challenges from science,
existentialism, and Marxism, and with comparisons to non-Western religions.
 Criticizing the anthropocentrism of modern society and much of the Christian
tradition, they draw on Anglican incarnational theology, monasticism, and Eastern
Orthodoxy to argue for a unifying vision of creation, the cosmic scope of salvation, a
sacramental view of the universe, and an ethic of cooperation with God’s loving
purposes for the whole creation.

Moo, Douglas J. “Nature in the New Creation: New Testament Eschatology and the
Environment.” Journal of the Evangelical Theological Society 49 (2006): 449-88.

In his paper, “Nature in the New Creation,” Moo argues that the New Testament tradition
stands in continuity with the Hebrew Bible in affirming the continuing importance of the
natural world in the place of God.

Morales, Jose. Creation Theology. Dublin, Ireland: Four Courts Press, 2001.

In Creation Theology Morales attempts to synthesize the two standard approaches to a

theological account of creation: a doctrine of creation proper, without dealing with
human beings; and creation as a prolegomenon to dealing with humanity following the
Christian doctrine of original sin. By drawing together contemporary scientific discovery,
theological debate, and cosmological perspectives, Morales examines a doctrine of
creation set within the historical context of human existence. The book thus covers
matters that are essential to an understanding of the mystery of creation as proposed to us
today by the Church, including issues like the relationship between creation and science;
the study of humanity’s vocation in the created world; and theological reflections in
relation to matters of ecological significance.

Morgan, Jonathan. “Transgressing, Puking, Covenanting: The Character of Land in Leviticus.”

Theology 112 (May/June 2009): 172-180.

ABSTRACT: This article argues that the imperatives arising from the ecological crisis
demand that Christian interpreters (re)visit the book of Leviticus and, in particular, its
conception of land. Furthermore, it contends that the neglect of this most agriculturally
engaged of biblical texts and the failure of Christianity to construct an ethically robust
theology of land are hermeneutically connected. Leviticus' strange, yet profound
descriptions of the land as an active character, covenanting with YHWH and the people,
not only represent a challenge to certain trends in the history of interpretation, but, it is
suggested, also constitute a fruitful location for ecotheological reflection.

Moseley, Lyndsay and the editors of Sierra Club Books. Holy Ground: A Gathering of Voices on
Caring for Creation. San Francisco: Sierra Club Books, 2008.

This volume includes writings (e.g., essays, sermons, etc.) from many of the leading
figures in the field of religion and ecology and in religious environmentalism. The
contributors come from various faith traditions and converge in their articulation of the
 moral and spiritual imperative of stewardship for the natural world, justice, and respect
for future generation. Contributors include (but are not limited to) the following: Pope
Benedict XVI, Orthodox Patriarch Bartholomew I, Mary Evelyn Tucker, Gary Snyder,
Seyyed Hossein Nasr, Wendell Berry, Terry Tempest Williams, Arthur Waskow, Kristin
Shrader-Frechette, Linda Hogan, and many more.

Moule, Charles Francis Digby. Man and Nature in the New Testament: Some Reflections on
Biblical Ecology. London: Athlone Press, 1964. Reprint. Philadelphia, Pa.: Fortress, 1967.

In this essay, this Cambridge biblical scholar argues that responsible and obedient
human use and consumption of nature constitutes the redemption of nature of which
the eighth chapter of Romans speaks. He adds that the collective human use or abuse
of nature, however subtly or obscurely, has far-reaching results for nature, which
includes events that we regard as “natural disasters.” Reumann’s introduction, nearly
as long as Moule’s essay, introduces the topic and Moule’s work, but primarily
provides a summary of scholarship on the biblical term, “image of God.”

Moyer, Joanne. Earth Trek: Celebrating and Sustaining God's Creation. Waterloo, Ontario:
Hearld Press, 2004.

Good for use in a church group study, this book uses the seven days of creation as a
basis for exploring the aspects of our created world, how it is threatened, what is being
done to protect it, and further actions that individuals, households, and congregations
can take to live more sustainably on the Earth. It also explores how ecological concerns
and justice relate to Christian faith, delving into the Bible and a broad range of thinkers
and writers to discover and celebrate the ecological imperative of our faith tradition.

Moyo, Fulata. Christianity and the Environment: Care for What you Have Been Given.
Blantyre, Malawi: Christian Literature Association, 2002.

Muers, Rachel and David Grumett. Eating and Believing: Interdisciplinary Perspectives on
Vegetarianism and Theology. New York: T&T Clark, 2008.

Mugambi, JN Kanua. Christian Theology and Environmental Responsibility. Nairobi,

Kenya: Acton Publishers, 2001.

Murphy, Charles M. At Home on Earth: Foundations for a Catholic Ethic of the

Environment. New York: Crossroad Press, 1989.

Murphy presents a relatively traditional Catholic approach to environmental ethics

centered on the Earth as a home for human beings and God. Early chapters lay out
Murphy’s religious presuppositions regarding: the Earth as home, the common good,
the salvation of the world, sacramental consciousness, and the use of environmental
ethics as the next step in Catholic social teaching. He then briefly surveys the
environmental movement and the roles of science, philosophy, theology, and the
Bible in formulating an environmental ethic before presenting Catholic (Blaise
 Pascal, Pierre Teilhard de Chardin, Vatican II) and Protestant (Joseph Sittler, JŸrgen
Moltmann, John Cobb) responses to the post-Darwinian view of nature. His
constructive effort builds on an exegesis of the book of Genesis (with reference to
the commentaries of St. Ambrose) and the encyclicals of Pope John Paul II and
develops an environmental understanding of humility and a longing for the promised
land.

Murray, Robert. The Cosmic Covenant: Biblical Themes on Justice, Peace, and the Integrity of
Creation. Heythrop Monographs. London: Sheed and Ward, 1992.

Murray provides an effort to uncover the theme of “cosmic covenant” in the Hebrew
Bible. The cosmic covenant is a complex of ideas about order and disorder in the
cosmos, nature, and human society that was shared by ancient Israel and neighboring
cultures. In Israelite tradition, God established, by a covenantal oath, an order linking
heaven and earth at the creation, which was broken by rebellious divine beings and re-
established by God in the “eternal covenant.” Murray also discusses the ritual means
intended to preserve cosmic and earthly order, the picture of ideal harmony between
humans and animals, the variations on this theme in Christian and Jewish thought, and
its relevance to contemporary concerns for ecological integrity and social justice.

Myers, Ched, editor. Watershed Discipleship: Reinhabiting Bioregional Faith and Practice.
Eugene, OR: Cascade Books, 2016.

This collection introduces and explores "watershed discipleship" as a critical, contextual,

and constructive approach to ecological theology and practice, and features emerging
voices from a generation that has grown up under the shadow of climate catastrophe.

Nacpil, Emerito P., and Douglas J. Elwood, eds. The Human and the Holy: Asian
Perspectives in Christian Theology. Maryknoll, N.Y.: Orbis, 1978.

These materials, from a consultation held in the Philippines in 1977, seek to

articulate an authentically Asian Christian theological agenda by examining the
threefold relation of human beings to the Holy, to nature, and to society, and history
in light of the Asian context and the biblical message. Part two, “Man and Nature,”
includes a workshop report exploring Asian traditions, modernization, biblical
insights, and issues for theology and theological education. D. P. Niles’ paper on the
Old Testament focuses on the special role of humans in nature; B. Dominguez
examines the New Testament view of stewardship. C. C. Kim offers a reconstructed
theology of nature from within a Korean context (respondent: H. Wang). T. Ryu
discusses the challenges of evolutionary theory and Asian thought, urging Asian
theologians to develop a religio-cosmic theology.

Nash, James A. “Toward the Revival and Reform of the Subversive Virtue: Frugality.” Annual
of the Society of Christian Ethics (1995): 137–60.

Nash presents an ethical interpretation and justification of frugality from a Christian

 perspective, as a social norm whose revival is needed to solve major social and
ecological problems. Frugality is the “ethically disciplined production and
consumption for the sake of higher ends”—namely, quality of life, distributive justice,
and ecological sustainability. It subverts current economic assumptions and practices
that promote over consumption and indiscriminate economic growth and requires a
shift to a fairer, more economically sustainable system.

--------. “Ethics and the Economics-Ecology Dilemma: Toward a Just, Sustainable, and Frugal
Future.” Theology and Public Policy 6, no. 1 (summer 1994): 33–63.

Nash argues against the belief that we can reconcile economic growth and
environmental integrity. He argues that we must adopt a new paradigm of economic
goals, characterized by revised moral norms or equity (including justice to
nonhuman species), sustainability (not to be confused with “sustainable
development”), and frugality. Nash’s “authentic realism” finds the prospects
daunting but views the task that remains as necessary and not altogether hopeless.

--------. “Biotic Rights and Human Ecological Responsibilities.” Annual of the Society of
Christian Ethics (1993): 137–62.

Nash defends the idea of rights for nonhuman organisms as reminders that every
living thing is valuable for itself and for God. This idea also serves the purpose of
limiting human power over nature for the sake of ecological justice. He carefully
unpacks his definition of biotic rights as “morally justified and prima facie claims or
demands on behalf of nonhuman organisms, as individuals or collectives . . . against
all moral agents for the vital interests or imperative conditions of well- being for
nonhumankind” (p. 145). He offers specific formulations of biotic rights and argues
that respect for such rights complements concern for the ecological common good.

--------. Loving Nature: Ecological Integrity and Christian Responsibility. Nashville, Tenn.:
Abingdon, 1991.

Nash develops a Christian environmental ethic in terms of love—a norm often

appealed to, but seldom as carefully analyzed in an ecological context as it is here.
After reviewing the environmental crisis, Nash argues that while Christianity needs
ecological reformation, much criticism misses the mark. The whole range of basic
Christian doctrines according to Nash, provides “firm foundations” for ecological
integrity. Nash proposes an ethic for “altruistic predators” who are able to realize
Christian love under the tragic conditions of a predatorial biosphere. He then
develops concepts of human environmental rights as well as prima facie biotic rights
for nonhuman individuals and species and concludes with some general public policy
recommendations.

Nash, Roderick F. “The Greening of Religion.” In The Rights of Nature: A History of

Environmental Ethics, 87–120. Madison, Wis.: University of Wisconsin Press, 1989.
 Nash reviews the recent attention to ecology in religion, noting that, since the Church
is “chief custodian of ethics” in America, this lends important support to
environmental ethics. He begins with White’s “Historical Roots” essay (q.v.) and
efforts to develop an ecological doctrine of stewardship and summarizes Walter C.
Lowdermilk, Joseph Sittler, Richard A. Baer, Paul Santmire, John Cobb, and others.
The rise of interest in Asian and Native American religions as resources for
environmental ethics is also addressed and opposition to environmental concerns by
Christians is noted.

Neuhaus, Richard John. In Defense of People: Ecology and the Seduction of

Radicalism. New York: Macmillan, 1971.

This is an early polemic against the environmental movement arguing that the
movement is poorly grounded in social analysis and scientific fact and that it is
an elitist subversion of biblical, humanistic, and democratic values. Writing in a
popular style, Neuhaus—at the time a Lutheran pastor identified chiefly with the
antiwar and civil rights movements—portrays environmentalists as at best
indifferent, and at worst opposed to the interests of the poor and the victims of
social and racial injustice. He criticizes visions, values, and proposals of a range
of environmental “types”—from countercultural mystics to reactionary
preservationists, to technocratic survivalists. While environmental problems are
real, the rhetoric of eco- catastrophe diverts attention from issues of power and
justice and supports the status quo. His own vision for the future is of a
“covenant with the poor” based in the centrality of the human project and an
ethic of compassion.

Newsom, Carol A. “The Moral Sense of Nature: Ethics in the Light of God’s Speech to
Job.” Princeton Seminary Bulletin 15, no. 1 (1994): 9–27.

According to Newsom, Job’s contemplation of the divine activity portrayed in God’s

speech from the whirlwind transforms his moral world and his moral imagination.
Those speeches present an alternative to the patriarchal, hierarchical, paternalistic
moral order of Job’s culture; they present a “moral sense of nature” (Erazim Kohak),
a vision of a non-hierarchical order of rightness, in which all things, including
humans, have their place, purpose, and limit.

Niebuhr, H. Richard. Radical Monotheism and Western Culture: With Supplementary Essays.
New York: Harper and Brothers, 1960. Reprint. Louisville, Ky.: Westminster/John Knox
Press, 1993.

Niebuhr contrasts three forms of “faith” (defined as loyalty to and trust in a source of
value) that are active even in secular culture—henotheism (e.g., nationalism),
polytheism (e.g., moderate egoism), and radical monotheism. In the latter, the
principle of being is identified with the principle of value; thus, only the principle of
being has absolute value, but nothing that exists is without value. Radical
monotheism is examined in relation to individuals, religion, politics, and science. Of
 particular interest is the supplementary essay, “The Center of Value,” because it
proposes that value arises in the relationships that occur between beings, wherever
one being assists or frustrates another’s process of self-actualization. A consistent
system of value judgments requires a “center of value”; in monotheism, centered in
God, is able to include, even as it relativizes, the goods of humans and nonhumans
alike.

Niles, D. Preman. Resisting the Threats to Life: Covenanting for Justice Peace and the Integrity
of Creation. Geneva: WCC Publications, 1989.

--------, ed. Between the Flood and the Rainbow: Interpreting the Conciliar Process of Mutual
Commitment (Covenant) to Justice, Peace, and the Integrity of Creation. Geneva: World
Council of Churches Publications, 1992.

The Justice, Peace, and Integrity of Creation (JPIC) program of the World Council of
Churches (WCC) was immensely important for the development of ecotheological
perspectives in the 1980s. This collection of essays interprets the 1990 World
Convocation on Justice, Peace, and the Integrity of Creation in Seoul and the “conciliar
process” that led up to it, from the standpoint of those closely involved in it. Niles
provides a chronology of the JPIC process from the sixth (Vancouver, 1983) to the
seventh (Canberra, 1991) assemblies of the WCC. Section one evaluates the process up
to and including the Convocation (Margot K ssmann, Marga BŸhrig, Mark Reuver,
Douglas James Hall, Brenda Consuelo Ruiz Peres, RŸdinger Noll, Priscilla Padolina).
Essays in section two respond to the process following the convocation in terms of its
impact on Asia (Kim Yong Bock), on the Canberra assembly (Roger Williamson), and
from the perspectives of the Roman Catholic (Ren Coste) and Orthodox (Gennadios
Limouris) churches. The two final essays address unresolved issues from the JPIC
process (Thomas F. Best, Oh Jae Shik). An appendix reprints “Now is the Time,” the
final document of the Convocation.

Noble, David F. The Religion of Technology: The Divinity of Man and the Spirit of Invention.
New York: Alfred A. Knopf, 1997.

In an argument reminiscent of Lynn White’s classic argument, Noble contends that the
contemporary fascination with and confidence in scientific and technological advance
is rooted in Christianity (e.g., technology is seen as redemptive, offering the power to
transcend human limitations and to overcome the imperfections of the human
condition). In part one, Noble traces this faith in technology to medieval theologians
and later scientists and thinkers that believed that the technical arts could restore
humanity’s divine image, human dominion over nature, and paradise on Earth. In part
two, he tries to show how these religious beliefs undergird such technological projects
as nuclear weapons, space exploration, artificial intelligence, and genetic engineering.
Noble urges that this faith be rejected because of its damaging consequences to society
and nature. Appendices on technology and gender are also included.
Northcott, Michael S. Place, Ecology, and the Sacred. New York: Bloomsbury Academic,
2015.

In this collection of essays, Michael Northcott argues that the sense of the sacred which
emanates from local communities of faith sustained a 'parochial ecology' which, over the
centuries, shaped communities that were more socially just and ecologically sustainable
than the kinds of exchange relationships and settlement patterns fostered by a global and
place-blind economy. Hence Christian communities in medieval Europe fostered the
distributed use and intergenerational care of common resources, such as alpine meadows,
forests or river catchments. But contemporary political economists neglect the role of
boundaried places, and spatial limits, in the welfare of human and ecological
communities. Northcott argues that place-based forms of community, dwelling and
exchange – such as a local food economy – more closely resemble evolved commons
governance arrangements, and facilitate the revival of a sense of neighbourhood, and of
reconnection between persons and the ecological places in which they dwell.

--------. A Moral Climate: The Ethics of Global Warming. Maryknoll, NY: Orbis, 2007.

In this book, professor of ethics Michael Northcott discusses the ethical implications of
global climate change. Northcott integrates perspectives from sciences, economics,
politics, and theology to describe the moral challenges of global warming. Drawing an
analogy to criticisms of empire by biblical prophets, Northcott describes the dominant
economic and politics institutions as forms of imperialism that support the instances of
injustice and exploitation that have led to the social and environmental problems
associated with climate change. The book includes discussions of fossil-fuels, alternative
energies, transportation (including pilgrimage), sustainable architecture, food, and many
other topics. The book also includes many concrete examples of the causes and effects of
global warming and offers some possible directions for facilitating ethical responses to
the climate crisis.

--------. The Environment and Christian Ethics. Cambridge: Cambridge University Press, 1996.

Northcott argues that in order to resolve the environmental crisis humans must
recover their sense of being embedded in society, nature, and a sacral cosmos. His
own proposal, which follows a thorough, critical review of contemporary options in
environmental ethics and ecological theology, is for an ecologically repristinated
natural law ethic, which he believes faithfully expresses Hebrew and early Christian
belief in creation and redemption. He emphasizes the relational character of human
life, the corrosive effects of a monetary economy, and ethical utilitarianism, and the
interdependence of social and ecological integrity. The final chapter recommends
reforming our approach to land ownership and use, regulating markets
democratically, and cultivating a “parochial ecology” that reconnects religious life
with particular places, communities, and virtues.
Nunez, Theodore. "Can a Christian Environmental Ethic Go Wild? Evaluating Ecotheological
Responses to the Wilderness Debate." Annual of the Society of Christian Ethics 20(2000):
329-348.

This article explores the postmodern critique of the wilderness idea and discusses
several alternatives. Then, the author analyzes the responses of Larry Rasmussen and
Sallie McFague to postmodern critiques of eco-thought. It ends with the author’s own
suggestions about the need to maintain nature-culture distinctions in order to
experience “wildness” and in order not to transform all of nature toward human ends.
The author finds “wilderness experiences” in the biblical literature as helpful lessons
for how “going wild” will aid us in mitigating contemporary ecological ills.

Nurnberger, Klaus. “The Conquest of Chaos: The Biblical Paradigm of Creation and its
Contemporary Relevance.” Journal of Theology for Southern Africa 98 (July 1997): 45-63.

O'Brien, Kevin J. An Ethics of Biodiversity: Christianity, Ecology, and the Variety of Life.
Washington, DC: Georgetown University Press, 2010.

This book presents an analysis of the current state of the diversity of life on Earth.
Describing the crisis that is now facing Earth’s biodiversity, O’Brien, a professor of
religion and ethics, argues for an ethical response to this global crisis, specifically an
ethical response emerging within the local contexts of Christian churches. Such an
ethical response would promote the conservation of diversity in ecological and social
contexts. For O’Brien, issues of biodiversity are interdisciplinary, and thus he includes
perspectives from theology, ethics, social justice, environmentalism, biophysical
sciences, and politics.

Oelschlaeger, Max. Caring for Creation: An Ecumenical Approach to the Environmental

Crisis. New Haven, Conn.: Yale University Press, 1994.

Where he once believed religion to be the villain, Oelschlaeger now argues that there
are no solutions for the systemic causes of ecocrisis, at least in democratic societies,
apart from religious narrative and institutions, particularly those based on the Bible.
While utilitarian individualism and market economics currently dominate society and
politics, religious language can articulate shared values that transcend private interests
and engaged religious institutions can revitalize citizen democracy. Environmental
concern can be found across the whole religious spectrum; in keeping with his
pragmatic, sociolinguistic approach (indebted to Richard Rorty), Oelschlaeger believes
that solidarity in facing the environmental crisis is more important than asserting the
ideological superiority of any one view.

Ogbannaya, Joseph and Lucas Briola, eds. Everything is Interconnected. Towards a

Globalization with a Human Face and an Integral Ecology. Milwaukee, WI: Marquette
University Press, 2019.
 Todays overlapping social and ecological crises portend Bernard Lonergans memorable
remark that "the world lies in pieces before us and pleads to be put together again". The
calls of Catholic social teaching for a "humane globalization" and, more recently in
Laudato si, an "integral ecology" only heighten the urgency of this task. Inspired and
aided by Lonergans thought, this volume presents an array of essays that collectively
aspire to answer these pleas. Engaging theology, philosophy, the social sciences, and the
natural sciences, the volumes authors hope to show how in fact "everything is
interconnected" in the churchs ongoing task of caring for our common, though
fragmented, home.

Ogutu, Gilbert E. M., ed. God, Humanity, and Mother Nature. God: The Contemporary
Discussion Series. Nairobi, Kenya: Masaki Publishers, 1992.

This collection offers a variety of African perspectives on ecology and religion. Part
one, “The Cosmic Covenant Perspective,” focuses on: creation and the Noahic
covenant (Gilbert E. M. Ogutu), the rights of nature (Constantine M. Mwikamba),
human relationships to nature (Jude J. Onong’a), and religious views of gender roles
(Kavesta Adagala). Essays in part two, “African Religious Perspectives,” explore: the
idea of Mother Earth (M. Darrol Bryant), the awareness of God through culture and
nature among northern Nigerian peoples (Cyril Okechukwu Imo), the sacramental
nature of the universe according to the Agikuyu of Kenya (Samuel G. Kibicho), the
resacralization of nature by the Aladura movement of Western Nigeria (David O.
Olayiwola), and the liberation of the “God the Mother” of African matriarchal
societies. Part three presents views from Christianity (A. Matthew Ajuoga), Islam
(Katende Abdu), Hinduism (G. P. Pokhariyal), Jainism (Usha Shah), and
Unificationism (Sallyann Goodall).

O’Hara, Dennis, Matthew Eaton, and Michael T. Ross, eds. Integral Ecology for a More
Sustainable World: Dialogues with Laudato Si'. Lanham, MD: Lexington Books, 2019.

Laudato Si’ insists on a revolutionary human response to the public challenges of our
time concerning the ecological crisis. The volume takes up the spirit of Pope Francis and
speaks to the economic, technological, political, educational, and religious changes
needed to overcome the fragile relationships between humans and Earth. This volume
identifies various systemic factors that have produced the anthropogenic ecological crisis
that threatens the planet and uses the ethical vision of Laudato Si’ to promote practical
responses that foster fundamental changes in humanity’s relationships with Earth and
each other. The essays address not only the immediate behavioral changes needed in
individual human lives, but also the deeper, societal changes required if human
communities are to live sustainable lives within Earth’s integral ecology.

Oliver, Harold H. “The Neglect and Recovery of Nature in Twentieth-Century Protestant

Thought.” Journal of the American Academy of Religion 60, no. 3 (fall 1992): 379–404.

Oliver attributes the devaluation of nature in Neo-Orthodox theology—represented

by Karl Barth, Emil Brunner, Rudolf K. Bultmann, and even Paul Tillich—to its
 Reformational insistence on sola gratia, the overvaluation of history, a hierarchical
doctrine of sovereignty, and its understanding of God. He notes attempts to
reincorporate nature into theology (e.g., process thought, Teilhard de Chardin, Paul
Santmire, JŸrgen Moltmann, Joseph Sittler) but proposes a new, integral theology,
governed by criteria of wholeness, mutuality, and mystery, similar to the Eastern
Orthodox idea of perichoresis—distinction without separation.

Olsen-Tjensvold. "Response to Creation: Christian Environmentalism and the Theology

and Ethics of H. Richard Niebuhr." Ph.D. diss., Syracuse University, 1978.

Osborn, Lawrence. Guardians of Creation: Nature in Theology and the Christian Life.
Leicester, England: Apollos, 1993.

Osborn presents an introductory book that develops an Orthodox Christian approach

to the natural world and the environmental challenge. Osborne argues that the roots of
the “crisis” (a term he carefully qualifies) are attitudinal. Reviewing the debate over
Christianity’s role and examining Augustine as an example of Western Christian
ambivalence toward nature, Osborn critiques contemporary varieties of “green
spirituality” and Christian responses of reaction, reconstruction, or reexamination.
Adopting the last-named approach, he argues that anthropocentric readings of the
Bible are mistaken and that our theology and ethics must accordingly be revised in the
direction of a Trinitarian understanding of God’s activity in relation to the whole
creation and of humanity as the image of the Triune God—the priest and guardian of
creation. He concludes with recommendations for individuals and churches.

Ovitt, George, Jr. The Restoration of Perfection: Labor and Technology in Medieval Culture.
New Brunswick, N.J.: Rutgers University Press, 1987.

Ovitt assesses the Middle Ages’ contribution to the history of technology by

examining medieval theologians’ attitudes toward labor, technology, and nature. After
critiquing historians’ views of technological progress in the Middle Ages, Ovitt
examines medieval commentaries on Genesis, monastic views of labor, medieval
systems for the classification of human knowledge, the secularization of labor in the
twelfth century, and the “silent” world of medieval craftsmen, peasants, and women.
He argues that the medieval ethic toward nature was one of cooperative partnership;
that labor and technology, while valued, were subordinated to spiritual values and
ends; and that in the later Middle Ages, work became disconnected from moral and
spiritual values and came to be dominated by the social managers, merchants, and
capitalists to whom we owe the present shape of our world.

Owens, Owen D. “Becoming White: Steps toward Eco-Justice.” American Baptist Quarterly
15, no. 1 (March 1996): 60–71.

Owens weaves autobiography and the history of the eco-justice movement into his
call to undertake the task of shaping a North American multicultural theology of
ecological wholeness and social justice. He recalls the development of the eco- justice
 vision under Jitsuo Morikawa at the American Baptist National Ministries in the early
1970s, and affirms the need for white men to become part of the “colorful mosaic” of
North America, acknowledging their own faults and strengths as well as those of the
country.

--------. Stones into Bread? What Does the Bible Say about Feeding the Hungry Today? Valley
Forge, Pa.: Judson Press, 1977.

This volume illustrates how concern for world hunger often intersected with
environmental concerns in churches during the mid-1970s. Owens offers a strong
critique of American policies that promote environmentally destructive industrial
agriculture and the inequities of the world market in food from a Christian eco-justice
(uniting ecological and social justice concerns) perspective. In the story of Jesus’
temptation in the wilderness, Owens sees God’s “no” to the idolatry that gives
absolute value to economics, politics, and religion. Owens calls on us to repent of our
own idolization of technological, political, and economic power and follow the
alternative path to which God says “yes”—a path filled with loving our human and
nonhuman neighbors and practicing “aggressive goodness” throughout our lives.
Owens’s recommendations for action focus on worship, sanctioning, benevolence, and
lay ministry.

Pacifica. Special Issue on EcoTheology. 13.2(June 2000).

This is a special issue of Pacifica dedicated to Eco-Theology. Some of these articles

were presented as papers at the at the July 2000 annual conference of the Australian
and New Zealand Association of Theological Schools, at which the Earth Bible Series
was officially launched. Articles include: Norman C. Habel, “The Challenge of
Ecojustice Readings for Christian Theology”; Denis Edwards, “Ecology and the Holy
Spirit: The "Already" and the "Not Yet" of the Spirit in Creation”; Neil Darragh,
“Adjusting to the Newcomer: Theology and Ecotheology”; Richard Davis, “Towards
a Christian Social Ecology”; and Richard Wade, “Towards a Christian Ethics of
Animals.”

Pasquale, Frank, ed. Care for the World: Laudato Si' and Catholic Social Thought in an Era of
Climate Crisis. New York: Cambridge University Press, 2019.

Convening leading scholars to reflect on the practical and philosophical implications of

religious values, this volume is an accessible introduction to Catholic social thought on
contemporary affairs. Its gracefully written chapters cover three themes - direct
environmental policy implications of Laudato Si', philosophical alternatives to dominant
policy discourse, and renewed political economy based on robust conceptions of human
flourishing. Care for the World offers learned reflections on what it would mean to
express an ethic of compassion in an era of climate crises.

Passmore, John. Man’s Responsibility for Nature: Ecological Problems and Western
Traditions. New York: Charles Scribner’s Sons, 1974.
 Passmore assesses how certain strands of the Western religious and philosophical
traditions constitute obstacles or resources for solutions to ecological problems.
Three key strands are: humanity as despot; humanity as steward; and humanity as
cooperating with nature in order to perfect it. Passmore examines the problems of
pollution, conservation of resources, species and wilderness preservation, and
population, weighing the prospects for solving them within the framework of
Western traditions. Western traditions are diverse and flexible; our task is to further
develop certain elements while discarding others. Passmore argues that the religious
sources of environmental problems lie in Hellenized Christianity (rather than biblical
Judaism), particularly its belief that humans are metaphysically distinct from nature
but also in its devaluation of the sensuous enjoyment of nature. Passmore
nonetheless regards human interests as paramount, rejects ideas of animal rights and
the sacredness of nature, and accepts no environmental “solution” that compromises
human freedom and dignity.

Paterson, John. "Conceptualizing Stewardship in Agriculture within the Christian Tradition."

Environmental Ethics 25.1(2003): 43-58.

This article explores the differences in an ethic of stewardship as “resource

development and conservation” and an ethic of stewardship as “earthkeeping.” The
author explores the roots of both in the Christian tradition. He concludes “A notion of
agricultural stewardship based on earthkeeping principles can be used as a normative
standard by which to judge a range of agricultural economies and practices.”

Peters, Karl Edward. Dancing with the Sacred: Evolution, Ecology, and God. Harrisburg, PA:
Trinity Press International, 2002.

Developing and applying his concept of “naturalistic theism” in eighteen short

chapters the author takes the reader from discussions of evil, to discussions of our
social-ecological selves and our possibilities of living in harmony with cruciform
nature, to a celebration of the earth as a child of God and of humans as the
evolved mind of the earth-child. His model exemplifies the turn from substance
to relationality in much ecological thought.

Peters, Rebecca T. In Search of the Good Life: The Ethics of Globalization. New York, NY:
Continuum, 2004.

Peters, Ted, and Martinez J. Hewlett. Evolution from Creation to New Creation. Nashville:
Abingdon, 2003.

The purpose of Evolution from Creation to New Creation is to explore the features of the
controversies between science and religion, mainly over the theory of evolution, that
continue to engage the scientific, educational, and religious communities within our
society. Peters and Hewlett offer an analysis of this issue that provides some perspective
 from the middle looking toward the extremes, and thereby seeks to be a useful tool for
clarifying the different positions within the larger debate over evolution.

Peterson, Anna. Being Human: Ethics, Environment, and Our Place in the World. Berkeley,
CA: University of California Press, 2001.

In this book, the author traces the idea of human exceptionalism in the western
tradition, including western Christian thought. She then explores the social
construction of nature and human nature and argues for a relational, ecological
anthropology based upon Asian views of nature, Native American traditions, feminist
ethics, and the sciences of evolution and ecology.

Peterson, Anna and Todd LeVasseur, eds. Religion and Ecological Crisis: The “Lynn White
Thesis” at Fifty. New York: Routledge, 2018.

This collection of original essays by leading scholars in a variety of interdisciplinary

settings, including religion and nature, environmental ethics, animal studies,
ecofeminism, restoration ecology, and ecotheology, considers the impact of White’s
arguments, offering constructive criticism as well as reflections on the ongoing, ever-
changing scholarly debate about the way religion and culture contribute to both
environmental crises and to their possible solutions. Religion and Ecological
Crisis addresses a wide range of topics related to White’s thesis, including its
significance for environmental ethics and philosophy, the response from conservative
Christians and evangelicals, its importance for Asian religious traditions, ecofeminist
interpretations of the article, and which perspectives might have, ultimately, been left out
of his analysis. This book is a timely reflection on the legacy and continuing challenge of
White’s influential article.

Peterson, James. Changing Human Nature: Ecology, Ethics, Genes, and God. Grand Rapids, MI:
Eerdmans Publishing Company, 2010.

In this book, the author, a professor of theology and ethics, articulates a Christian
perspective on the transformations that are currently taking place in the natural world and
in human nature. Peterson addresses issues such as genetic engineering, the relationship
between nature and nurture, and the dialogue between scientific and religious ways of
knowing. This is an interdisciplinary work that includes insights from religious studies,
ethics, psychology, anthropology, ecology, and genetics.

Pietrantonio, Ricardo. “God is Sole Creator and Lord.” In Concern for Creation: Voices on the
Theology of Creation, edited by Viggo Mortensen. Uppsala: Tro & Tanke, 1995.

Pietrantonio argues that the biblical witness asserts that God is the sole creator in the
universe. Human beings, on the other hand, are merely administrators, not fellow
creators. Such an idea, he believes, issues to human beings the challenge to obey God’s
creative dictates, just as Jesus modeled during his earthly life.
Pinches, Charles, and Jay B. McDaniel, eds. Good News for Animals?: Christian Approaches
to Animal Well-Being. Maryknoll, N.Y.: Orbis, 1993.

The editors provide essays by Christian theologians presenting historical,

constructive, and critical perspectives on the ambiguous relation of Christianity to
animal welfare and rights. Part one reviews past Christian teachings about animals
(George L. Frear, Jr., Rosemary Radford Ruether, William C. French). Part two
offers constructive proposals for an animal- inclusive theology (L. Shannon Jung,
Stanley Hauerwas, and John Berkman, Jay McDaniel). Arguments for vegetarianism
(Gary L. Comstock, Andrew Linzey, Carol J. Adams) are given in part three. The
animal rights movement is sympathetically critiqued from an African-American
perspective (Theodore Walker, Jr.), in part four. This section also explores the
animal rights movement in relation to economics (John B. Cobb, Jr.) and on the
basis of an analysis of the significance of species (Charles Pinches). Appendices
include an overview of the state of animals today (Richard M. Clugston) and the
World Council of Churches (WCC) report, “Liberating Life,” a paper that partially
examines the treatment of animals.

Pinn, Anthony. "Of God, Money, and Earth: The Black Church on Economics and
Environmental Racism." Journal of Religious Thought 56-57, 1-2(Spring/Fall 2000/2001): 43-
61.

Pitcher, Alvin. Listen to the Crying of the Earth: Cultivating Creation Communities.
Cleveland, Ohio: Pilgrim Press, 1993.

Pitcher insists that people must hear the Word of God by listening to the crying of the
Earth, recognizing its challenges to their social and economic values and assumptions,
and responding in and through communities that recognize their fundamental
interconnectedness. The first chapter surveys the environmental crisis, while the
second analyzes why economic, political, and educational institutions fail to respond
adequately—principally because of the dominance of market economics and a
misunderstanding of the nature of freedom. Theological foundations for a response to
this situation, drawn from Paul Tillich, Richard McKeon, Talcott Parsons, as well as
the Bible and liberation theology in general. The stewardship theology of Douglas
John Hall is also presented in the third chapter. The final chapter examines both how
congregations can nurture their connections with the natural world and how people
can respond to these problems through their work, economics, and politics.

Pope Francis I. On Care for Our Common Home (Laudato Si’). Washington, D.C.: United
States Conference of Catholic Bishops, 2015.

On Care for Our Common Home - Laudato Si', is the new appeal from Pope Francis
addressed to every person living on this planet for an inclusive dialogue about how we
are shaping the future of our planet. Pope Francis calls the Church and the world to
acknowledge the urgency of our environmental challenges and to join him in embarking
on a new path.
Pratt, Victoria L. “From Conquest to Communion within Creation: Toward an Intentional
Theology of Restoration and Reconciliation.” American Baptist Quarterly 15, no. 1 (March
1996): 72–79.

Pratt calls on African-American Christians to overcome the legacy of the Age of

Exploration and Conquest, the devastation of the environment, and the degradation of
colonized peoples. She argues that accomplishing this task involves building an
inclusive and empowering community, retrieving insights of the ancient
“Afracological worldview,” and introducing the development of a new theological
orientation of life-affirming relations between God, human beings, and all creatures.

Presbyterian Advisory Committee on Social Witness Policy. Hope for a Global Future:
Toward Just and Sustainable Human Development. Louisville, Ky.: Office of the General
Assembly, Presbyterian Church (USA), 1996.

This lengthy report, approved by the 208th General Assembly of the Presbyterian
Church (USA), attempts to envision just and sustainable human development in light of
Reformed faith. Following the introduction are discussions of global conditions of
poverty, population growth, and environmental decline, and their connections with each
other and with overconsumption. This report argues for a biblical theology and ethics
that stress responsibility, love, and justice for the whole creation as well as a healthy
respect for various forms of limitations. It also incorporates norms of equitable
distribution, sufficiency for all, sustainability, and frugality and is thereby able to
effectively produce policies regarding population, environment, education, human
rights, debt, trade, war, peace, and cultural and religious diversity. It also presents
specific proposals for action by the Church.

Presbyterian Eco-Justice Task Force. Keeping and Healing the Creation. Principal Author,
William E. Gibson. Louisville, Ky.: Presbyterian Church (USA), Committee on Social
Witness Policy, 1989.

This publication is a preparatory resource/study paper originally created for the

purpose of having informed discussions regarding the General Policy Statement that
was later (1990) adopted by the Presbyterian Church (USA), entitled, “Restoring
Creation for Ecology and Justice.” Principally authored by William Gibson, this
document unites environmental and social justice (eco-justice) concerns. The paper
argues that the overuse of renewable and nonrenewable resources, the degradation of
atmospheric and water systems, the increased pollution created by various types of
waste, and the plight of nonhuman creatures, all serve as significant aspects of the
“eco-justice crisis”—a crisis of human creation seen as God’s judgment on those who
have unjustly distributed the fruits of their labor. This paper offers a theology of
keeping and healing the Earth that is centered on the grace of God in creation and
redemption and experienced within the eco-justice crisis as a call to humility, a new
understanding and action based on norms of participation, sufficiency, sustainability,
and solidarity. The book also includes a guide for group study.
Preston, Noel. Exploring Eco-Justice: Reframing Ethics and Spirituality in an Era of
Globalisation. Milton: St. Francis' Theological College, 2002.

Preston, Ronald H. “Humanity, Nature, and the Integrity of Creation.” The Ecumenical Review
41 (October 1989): 552-563.

--------. The Future of Christian Ethics. London: SCM Press, 1987.

Preston, who has worked within the ecumenical movement but is also a sharp critic of
the World Council of Churches (WCC), includes in this collection two essays on
environmental issues as they have been addressed by the WCC. “The Question of a
Just, Participatory, and Sustainable Society” examines each term; on sustainability, he
finds pessimism unwarranted and cautions against the socially conservative
implications of homeostasis. “The Integrity of Creation: Issues of Environmental
Ethics” supports the idea of responsible stewardship but critiques ideas of nonhuman
rights and apocalyptic language regarding a new creation. An appendix to this essay
reviews Jurgen Moltmann’s, God in Creation.

Primavesi, Anne. Gaia and Climate Change: A Theology of Gift Events. London and New York:
Routledge, 2009.

Drawing on philosophies and theologies that focus on events of gift-giving, theology

professor Anne Primavesi attempts to articulate a theology of “gift events.” Such a
theology would overcome the destructive and imperialistic patterns that have occurred in
Western civilization throughout the history of theology. In calling for a theological
response to environmental issues, Primavesi focuses specifically on the challenges of
global climate change, which she describes in terms of Gaia theory, which understands
the Earth community to function like a holistic self-organizing system. This book
analyzes the historical and theological roots of contemporary environmental problems,
while also proposing future possibilities for a new beginning, a more peaceful and
sustainable beginning.

--------. Making God Laugh: Human Arrogance and Ecological Humility. Santa Rosa, CA:
Polebridge Press, 2004.

Taking seriously the “theological arrogance” that lies behind the fundamentalist claim to
speak on behalf of God, Primavesi explores at some length the theological weakness of
fundamentalist claims to speak and to act on God’s behalf. The primary sin of
fundamentalism, Primavesi argues, is the way in which is excludes others from both
communion and salvation, especially other species. Arguing for conceptual inclusiveness
in Christian theology, she also makes use of David Abram’s idea that human beings only
become human as such through our contact and conviviality with the larger community
of life on earth. This includes, Primavesi notes, the multiple nonhuman entities that
constitute the ecological life-world of our personal and global environment.
--------. Gaia's Gift: Earth, Ourselves, and God after Copernicus. New York, NY: Routledge,
2003.

Drawing on James Lovelock's Gaia theory-the understanding of the Earth as a living

organism, this book raises the question of our proper place within the universe and
turns decisively towards an understanding of ourselves as dependent on, rather than
in control of, the whole Earth community. After an analysis of the revolution in
thinking brought about by Copernicus (in cosmology) and Darwin (in biology),
Primavesi argues that we need a similar theological revolution. This revolution turns
on our understanding the “givenness” (gegebenheit) of life and the human place
therein.

--------. “Ecology” In The Oxford Companion to Christian Thought, edited by Adrian Hastings,
187-89. Oxford and New York: Oxford University Press, 2000.

--------. Sacred Gaia: Holistic Theology and Earth System Science. New York, NY: Routledge,
2000.

In this book, Anne Primavesi describes the relevance of the “Gaia Hypothesis” for
evolutionary theory and theology. Describing the process of life as a “poietic process”,
the author draws implications from this revolutionary way of understanding evolution,
theology, and human life therein in for economic, gender, and human-nature justice.
The concept of “life as gift” is developed in the final two chapters.

--------. From Apocalypse to Genesis: Ecology, Feminism, and Christianity. Minneapolis,

Minn.: Fortress, 1991.

Primavesi critiques the prevailing hierarchical paradigm of Christianity and Western

society, outlines an ecological paradigm for Christian thinking about creation, and
presents a re-reading of Genesis 1–3 in terms of the ecological paradigm. The title
emphasizes that environmental “apocalypse” is occurring now, and expresses the hope
for the regeneration of the Earth and of Christianity. According to Primavesi, ecology
affirms unity, interconnection, equality, diversity, and cooperation. Christianity has
isolated human beings from the rest of creation and legitimated the domination of
women and nature. Instead of the traditional interpretation of Genesis 1–3 in terms of
Original Sin, she offers one focusing on the longing for integrity of relationships and
the need for sustenance, and reconsiders traditional understandings of Jesus,
redemption, and the Spirit in light of that interpretation.

Quaker Peace and Social Witness. A Living Quaker Witness to the Earth. London: Quaker
Books, 2003.

A compilation of short writings by living Friends on their spiritual beliefs concerning

the rest of creation, their practical actions inspired by these beliefs and how these fit
into or are supported by their Quakerism. Contributors include David Sox, Barney
Smith, Alison Leonard and Alastair McIntosh.
Rae, Eleanor. Women, the Earth, the Divine. Maryknoll, N.Y.: Orbis, 1994.

Rae argues that to address the interrelated problems of the oppression of women and
the exploitation of the Earth, we need to change our language and symbols of the
Divine by recognizing the Holy Spirit as the feminine divine. Part one examines the
present situation of women and summarizes the ecofeminist critique of the
exploitation of women and the environment as interconnected and provides an
alternative based on equality, cooperation, and reciprocity between humans and the
Earth and between women and men. Part two describes earth-centered values and
practices (e.g., bioregionalism and the green movement), the “new story” of the
universe presented by modern science, and the idea of the universe as the body of the
Divinity. Part three presents her understanding of the feminine divine in a Christian
theology of the Trinity and in the major world religions of Hinduism, Judaism,
Buddhism, and Islam.

Randolph, Richard. "The Amazonian Rain Forest as an Environmental Test-Case for Renewal
of the Ethics and Economics Dialogue Concerning the Common Good." Ph.D. diss., Graduate
Theological Union, 2003.

From Abstract: Since the Industrial Revolution, advances in technology have given
humans a previously unknown ability to radically and permanently transform entire
eco-systems. Unfortunately, the misuse of this technological power creates serious
ecological problems. It also raises important ethical issues concerning the balancing
of human good with the good of nonhuman life, as well as the responsibilities and
obligations that humans owe plants and animals. Some Christian ethicists have
proposed addressing these environmental challenges by emending anthropocentric
ethical systems so that they include a consideration of the duties and responsibilities
that should include nonhuman life. This dissertation proposes a new method of
Christian ethical reasoning about the environment.Rather than beginning with an
anthropocentric framework and human society as its basic unit of analysis, this
proposal begins with the eco-system, understood as the community of life. Thus, the
flow of analysis is completely different. Using a teleological approach, the central
question becomes, “What will promote the flourishing of an eco-system, as well as
the plant, animal, and human life that comprises the ecological community?” This
approach grows out of the Christian common good tradition.

Rasmussen, Larry L. Earth-Honoring Faith: Religious Ethics in a New Key. New York: Oxford
University Press, Forthcoming.

--------. "Environmental Racism and Environmental Justice: Moral Theory in the Making?"
Journal of the Society of Christian Ethics 24.1(2004): 3-28.

This article analyzes the implications of the ethics of the environmental justice
movement for environmental ethics. After analyzing the EJ movement and the roots
of environmental racism, he compares the narratives of “eco-crisis” found in the EJ
 movement with that of the “environmental movement” and shows how the EJ
movement forces issues of racism, classism, oppression, genocide, and slave labor into
the realm of environmental concern. He argues that the EJ movement calls for a
reformation of the boundaries of “moral concern” within the Christian community in
such a way that concern is extended to all life.

--------. Earth Community, Earth Ethics. Maryknoll, N.Y.: Orbis, 1996.

Rasmussen pursues a cosmology and ethic rooted in the recognition that humanity and
nature constitute a single community, presenting a Christian theology and ethic for
“sustainable community” (as distinguished from “sustainable development”). Part one
draws on historical, scientific, and policy materials to characterize “Earth’s distress”
under the domination of a globalizing economy in which the powerful expropriate the
carrying capacity of other parts of the world, resulting in impoverishment and
environmental degradation. Part two explores the possibility that openness to this
distress can convert Christianity to an “Earth Faith” grounded in its incarnational
affirmation of the goodness of creation and God’s commitment to it. Part three
develops a social ethic favoring the redistribution of social and economic power and
promoting a greater respect for all forms of life.

Ray, Darby Kathleen, ed. Theology that Matters: Ecology, Economy, and God. Minneapolis,
MN: Fortress, 2006.

Gathering many respected and original Christian thinkers who have been inspired by
the example and work of theologian Sallie McFague, this book engages such topics
as God, Christ, revelation, eschatology, and church in three intertwined and pressing
areas: (1) our religious life and language in a secularized, pluralistic society, (2) our
newly globalized economic life, and (3) our threatened environmental life.
Contributors include: Ellen Armour, Daniel Deffenbaugh, Eleazar Fernandez, David
Jensen, Gordon Kaufman, Catherine Keller, Jay McDaniel, Sallie McFague, Darby
Kathleen Ray, Joerg Rieger, Marcia Riggs, Nancy Victorin-Vangerud, Mark
Wallace, and Sharon Welch.

Redekop, Calvin. Creation and the Environment: An Anabaptist Perspective on a Sustainable

World. Baltimore, MD: The John Hopkins University Press, 2000.

This edited volume brings together 13 essays from a 1995 “Creation Summit”
sponsored by the Environmental Task Force of the Mennonite Church and the General
Conference Mennonite Church. Part I deals with the economics and science of
environmental degradation. Parts II and III explores the Anabaptist/Mennonite
theology and tradition for an environmental ethic. Contributors include: Theodore
Hiebert, Dorothy Weaver, Thomas Finger, Lawrence Hart, Calvin Redekop, Heather
Ann Ackley Bean, and David Kline.

--------. “Toward a Mennonite Theology and Ethic of Creation.” Mennonite Quarterly Review
60, no. 3 (July 1986): 387–403.
 This is a re-interpretation of Anabaptist theology regarding creation in the light of
present-day environmental concerns. Redekop argues that the Anabaptists’ dualistic
theology, which views God’s kingdom in opposition to “the world,” can affirm the
nonhuman creation and support the care of it. The Anabaptist way of nonviolence
applies to the larger ecological community and, following Jesus, includes care of
creation as well as love of neighbor.

Regenstein, Lewis G. Replenish the Earth: A History of Organized Religion’s Treatment of

Animals and Nature. New York: Crossroad Press, 1991.

Regenstein, Director of the Interfaith Council for the Protection of Animals and
Nature, marshals evidence that all the major religions of the world have, until
relatively recent times, taught respect for the environment and kindness to animals.
Part one surveys the history of Christian attitudes toward animals from the Bible to
European settlement of America, with chapters on the prophetic condemnation of
animal sacrifices, the early saints’ teaching on compassion for animals, cruelty to
animals in the Middle Ages and Renaissance, and the humane movement in England.
Part two examines the successes and failures of contemporary western religion—
Catholicism, Protestantism, and Judaism—in confronting issues of the environment
and animal welfare, and discusses religious arguments for vegetarianism. Part three
investigates the teachings of Eastern religions: Hinduism, Jainism, Buddhism, Islam,
and Baha’i.

Reumann, John. Stewardship and the Economy of God. Grand Rapids, Mich.: Eerdmans,
1992.

Reumann examines the concept of stewardship, from the ancient Greek term oikonomia
(“management of the household,” often translated as “stewardship”) to current uses of
“stewardship.” While oikonomia and related terms are infrequent in the Bible, ancient
Greco-Roman culture spoke often of “the economy (oikonomia) of God” (e.g., God’s
management of the cosmos, a concept that was adopted by the Church Fathers in
reference to salvation history). The “economy of God” continued to intertwine with
concepts of history, including fundamentalist dispensationalism. As a church practice,
stewardship has shown great vitality in some periods and been eclipsed in others and
while it has long been associated with salvation, it has more recently been connected to
the notion of creation as a divine gift (e.g., Douglas John Hall) and has been used
outside the church to speak of environmental responsibility.

Rhoads, David. “Reading the New Testament in the Environmental Age.” Currents in
Theology and Mission 24, no. 3 (June 1997): 259–66.

Rhoads argues that there is more ecological value to recover from the New Testament
than is immediately apparent. In particular, he highlights the views of nature and the
human role within nature as they are presented in Mark, Romans, and Colossians. He
also examines the New Testament treatment of human sinfulness and redemption and
 describes how early Christians, expecting the imminent end of the world, turned away
from the destructive present order of things and anticipated the coming new age.

Rhoads, David, ed. Earth and Word: Classic Sermons on Saving the Planet. London:
Continuum, 2007.

This volume is a compilation of compelling and inspiring sermons that reflect Christian
attitudes of care and compassion for the planet. Contributions come from various
theologians, preachers, and environmentalists, including well-known figures such as
Wendell Berry, Thomas Berry, John Cobb, William Slone Coffin, Bill McKibben, Sallie
McFague, Joseph Sittler, and Barbara Brown Taylor. All of the selections convey a
shared effort to cultivate religious responses to environmental issues.

Richardson, B.J. Christianity, Evolution and the Environment: Fitting it Together. Sydney,
NSW: UNSW Press, 2001.

Christianity, Evolution and the Environment seeks to provide a sound intellectual and
emotional framework that adequately engages the problems inherent to a dialogue
between evolutionary science and Christian theology. Richardson’s intention is to move
away from the standard theological conflicts between dogmatic Christianity and
evolutionary theory to explore what theology and science can say to one another in
constructive conversation. Such a dialogue, he believes, can highlight the importance of
dealing with issues such as a rapidly increasing human population, the extinction of
millions of species, and modern technological development

Riggs, Cheryl Ann. "The Concept of Creation in Four Fourteenth Century English Mystics:
A Contextual Study in the History of Christian Cosmology." Ph.D. diss., University of
California at Santa Barbara, 1989.

From Abstract: Christian doctrine has two distinct concepts of creation within its
historical development, emanationism and creatio ex nihilo. The Neoplatonic
cosmogony of emanationism defined creation as the necessary outward diffusion of
god emanating into the multiplicity of being. The early Christian Patristic concept of
creatio ex nihilo, developed in part to refute the Greek philosophical concept of
eternal hyle as God's creative clay, states that God created out of nothing through
divine Will. The acceptance of these two theologically divergent cosmological
concepts created a dilemma within Christian cosmology: the two concepts could not
be synthesized into a single coherent cosmogony. Emanationism implied that God
was the material cause of the universe, a concept that threatened the transcendency of
the Triune God and particularly challenged the unique procession of the Second
Person of the Trinity. The concept of creatio ex nihilo was never precisely defined:
was nothing something, or did it simply mean nothing other than God? Both
cosmogonies were bequeathed to succeeding generations of medieval theologians
from the early Christian Fathers. This dissertation is an analysis of the Greek and
Hebrew backgrounds of these two concepts and their historical development within
 Christian doctrine.

Robb, Carol S. Wind, Sun, Soil, Spirit: Biblical Ethics and Climate Change. Minneapolis:
Fortress Press, 2010.

In this book, professor of Christian social ethics Carol Robb articulates a biblical
response to global climate change. The book is divided into three parts. The first part
gives an overview of climate change, climate change treaties, and the moral issues
implicit in climate change. The second part examines biblical contributions to ecological
ethics, including discussions of the Torah, Jesus, Paul, and the problem of imperialism.
The final part shows how biblical social ethics contributes to a global atmospheric
commons, which is an alternative to the driving force of the climate crisis (the “kingdom
of oil”).

Robb, Carol S., and Carl J. Casebolt, eds. Covenant for a New Creation: Ethics, Religion,
and Public Policy. Maryknoll, N.Y.: Orbis, 1991.

Originating at the Graduate Theological Union (GTU) Center for Ethics and Social
Policy (cf. Joranson and Butigan), this volume is premised on the idea that the biblical
tradition of covenant, as a religious framework for social responsibility, must be
carried forward and revised as the basis for policies that can work to overcome the
interlinked problems of environmental degradation, racism, sexism, and poverty.
Following the introduction (Carol S. Robb and Carl J. Casebolt) and a review of the
eco-justice agenda (Carl J. Casebolt), the book is divided into three sections. Part one
focuses on issues of property and ownership in a market economy, with essays on
steady-state economics (Herman Daly), genetic engineering (Alan S. Miller), land use
(Frederick Kirschenmann), and the Gospel of John (Anne Marie B. Bahr). The essays
in part two question why nature is regarded as a “resource.” Issues discussed in this
section include: Genesis and John Muir (J. Baird Callicott), ecofeminism and deep
ecology (Marti Kheel), the Amazon and liberation theology (James Lockman, O. F.
M.), ethics, conservation, and theology (Martha Ellen Stortz), and the creation and the
covenant (Charles S. McCoy). Part three discusses new understandings of justice in
essays on citizen action (Alexandra Allen), feminist theology (Ina Praetorius Fehle,
Susanne Kramer-Friedrich, Monika Wolgensinger, and Irene Gysel-Nef), development
(Drew Christiansen), and farming (Carol S. Robb).

Roberts, W. Dayton. Patching God’s Garment: Environment and Mission in the Twenty-First
Century. Monrovia, Calif.: MARC, World Vision International, 1994.

A “basic primer of Christian environmentalism” by an Evangelical missionary

utilizing the metaphor of creation as a garment that will one day “wear out” and be
replaced but in the meantime can be “patched.” Roberts covers familiar biblical and
environmental territory, using stories from his own and others’ experiences. He
regards the world, however, as steadily declining toward the Last Judgment (and
regards environmental deterioration as the surest indicator of this) while affirming
that Christians should continue to serve as “yeast” in society and as caretakers of the
 earth, spreading the Gospel and seeking to establish God’s kingdom in society and
the environment as well as in individual hearts. Evangelism and environmentalism
go together, because only the Christian ethic of stewardship can avert ecological
disaster. Includes responses by D. Hodgson and R. Sider, S. Commins, J. Ebenezer,
and W. Dyrness.

Robinson, Tri, and Jason Chatraw. Saving God's Green Earth: Rediscovering the Church's
Responsibility to Environmental Stewardship. Norcross, GA: Ampelon Publishing, 2006.

The author explores the biblical mandate for environmental stewardship from an
evangelical perspective. Through biblical examples, everyday stories, and practical
know-how Robinson explores how to move people from the idea of stewarding God's
creation to actually participating. At the end of most chapters, he profiles a present-
day “Who’s Who” of leaders in the Creation Care movement. Dennis Mansfield, Cal
DeWitt, Ed Bron, Peter Illyn, Paul Rothrock and Jeff Greenberg are each
interviewed.

Robra, Martin. "Affirming the Role of Global Movements for Global Ethics." Ecumenical
Review 52.4(2000): 471-478.

This article explores the Parliament of World Religion’s 1993 document “Toward a
Global Ethic” and the “Earth Charter” in terms of their possibility for interreligious
dialogue to guide humanity toward an “ethical minimum” that can be used as a
platform to address environmental and social ills. The author argues that these are
important documents and important steps toward formulating a global ethic “from
below”, but that both documents and the idea of a “global ethic” therein, are
fundamentally Eurocentric.

Rockefeller, Stephen. "Christian Faith and Earth Charter Values." Dialog: A Journal of
Theology 40.2(Summer 2001): 131-137.

This essay gives a brief overview of the process of drafting the Earth Charter and of
the actual content of the earth charter. Second, the author argues that Christians should
support the Earth Charter as it reflects contemporary movement in feminist, liberation,
and eco-theologies toward a relational, interdependent understanding of all life, toward
respect for all life, and toward integrating ecological and social justice.

Rockefeller, Stephen C., and John C. Elder, eds. Spirit and Nature: Why the Environment Is a
Religious Issue: An Interfaith Dialogue. Boston: Beacon Press, 1992.

This volume includes essays presented by various scholars at an

international/interfaith conference held at Middlebury College (Vermont). The
introduction briefly recounts the history of environmental concern in the United
States, especially in relation to religion and the emergence of an international
environmental ethic. Chapters reflect a variety of faith traditions including: Jewish
(Ismar Schorsch), Christian (Sallie McFague), liberal democratic (J. Ronald Engel),
 Islam (Seyyed Hossein Nasr), and Tibetan Buddhism (Dalai Lama). Other chapters
include overviews of the World Conservation Strategy (Robert Prescott-Allen), the
historical and contemporary contours of the relationship between religion and ecology
(Stephen Rockefeller), and a dialogue among the participants. The epilogue comments
on images from the conference’s art exhibition (John C. Elder) while an Appendix
provides the text of the United Nations World Charter for Nature.

Rogerson, John. “The Old Testament and the Environment.” In Bible and Justice: Ancient Texts,
Modern Challenges, edited by Matthew J.M. Coomber. Oakville, CT: Equinox, 2011.

Rogerson argues that while the Old Testament cannot tell us what to do in the face of the
environmental crisis, it does contain beneficial environmental teachings in the way it
insists that the world cannot be as it is intended to be without a radical alteration in our
understanding and practice of what it means to be human. Specifically, the Old
Testament provides valuable aesthetic and moral considerations that can help us to better
define natural systems and environments, as well as the differing attitudes to each. Most
notably, Rogerson highlights the ways in which, in the Old Testament, the created order
includes to moral order. Hence, if the moral order is violated, it has an effect on the world
of nature.

Rolston, Holmes, III. “Environmental Ethics: Some Challenges for Christians.” Annual of the
Society of Christian Ethics (1993): 163–86.

Noting that Christianity is ethically and religiously focused on humans yet also has
teachings pointing to responsibilities toward other creatures, Rolston suggests general
directions for a Christian environmental ethic that draws on biblical insights as well as
secular sources of guidance. He specifically addresses duties to animals, plants,
species, and ecosystems, while arguing that these cannot be matters extending the
same sorts of compassionate aid that we owe to other humans.

--------. “Does Nature Need to Be Redeemed?” Horizons in Biblical Theology 14, no. 1 (1992):
143–72.

In light of evolutionary biology, Rolston, a leading environmental ethicist and

philosopher, argues for a new understanding of the redemption of nature that is not
premised on the idea that nature “fell” when the first humans sinned. Through natural
processes, life and value is conserved or redeemed, in spite of perpetual perishing and
life struggles, by something higher. Natural history is therefore “cruciform,” although
human sin introduces a new form of tragedy and a new kind of threat to nature.

--------. Philosophy Gone Wild: Essays in Environmental Ethics. Buffaly, NY: Prometheus
Books, 1986.

Rosendale, George, Norman Habel, Shirley Wurst, Robert Bos, and the Rainbow Spirit
Elders. Rainbow Spirit Theology: Toward an Australian Aboriginal Theology. Blackburn,
Va.: HarperCollins, 1997.

Rosendale provides an effort to integrate Australian Aboriginal and Christian

traditions from the starting point of land as a central spiritual reality. The Rainbow
Spirit Elders are a group of seven Aboriginal Christian leaders representing
diverse Aboriginal and Christian traditions. They believe that the Christian gospel
can be found in and expressed through such Aboriginal religious traditions as the
Rainbow Spirit—the creator and source of life deep within the land. At the same
time, Aboriginal Christianity also contributes a sense of God’s immanence in the
land, of God in Christ—suffering with and liberating the land, of the Aboriginal
people, and the reconciliation between Australian people (with one another and the
land). Rosendale also argues that it affirms the responsibility of different peoples
for caring for different parts of the Earth. Appendices discuss key biblical texts on
land and creation from an Aboriginal perspective.

Roskos, Nicole A. “Felling Sacred Groves: Appropriation of a Christian Tradition for

Antienvironmentalism.” In Ecospirit: Religions and Philosophies for the Earth, edited by Laurel
Kearns and Catherine Keller, 483-494. New York: Fordham University Press, 2007.

Rossing, Barbara. “For the Healing of the World: Reading Revelation Ecologically.” In From
Every People and Nation: The Book of Revelation in Intercultural Perspective, edited by David
Rhoads, 165-182. Minneapolis, MN: Fortress Press, 2005.

Rossing’s essay interprets the story and message of The Book of Revelation through the
lens of ecology, drawing from third-world liberation theologies to examine the ways in
which the natural world is suffering under a system of globalized injustice and violence
that is not sustainable. In so doing, Rossing offers an interpretation that shows how the
author of Revelation believed God’s salvific activity at the end times will include the
natural world. God laments the devastation of creation, she writes, and Revelation offers
to us the opportunity to glimpse a healing vision of the renewal of the world.

Roth, Nancy. Grounded in Love: Ecology, Faith, and Action. Leeds, MA: LeaderResources,
2008.

In this thought-provoking and inspiring book, Episcopal priest Nancy Roth articulates a
vision of the importance of the human will for determining the future of life on Earth.
Her vision is grounded in love for the world, and it integrates ecological perspectives
with the religious perspectives of the Christian faith. Each chapter includes exercises and
quotations along with Roth’s reflections on the ecological and religious dimensions of
love, concern, ethics, action, and hope. The book covers a wide range of topics, from
prayer and art to ecological design, environmental disasters, and the wonders of nature.

Rowe, Terra Schwerin. Toward a Better Worldliness: Ecology, Economy, and the Protestant
Tradition. Minneapolis, MN: Fortress Press, 2017.
 Five hundred years ago the Protestant Reformation inspired profound theological,
ecclesial, economic, and social transformations. But what impact does the Protestant
tradition have today? And what might it have? This volume addresses such questions,
focusing on the economic and ecological implications of the Protestant doctrine of grace.

Royal, Robert. The Virgin and the Dynamo: The Use and Abuse of Religion in the
Environmental Debate. Grand Rapids, Mich.: Eerdmans, 1999.

Royal, a Catholic, aims to show that nature is not so harmonious nor is human
(particularly Western) civilization so deplorable as environmentalists assert. He
critically examines current forms of ecological theology and develops his own view of
the ambivalence of nature and the dignity of humanity with extensive reference to
Augustine and Cardinal Ratzinger. He appeals to contemporary science in order to
argue against the idea of a static, balanced nature. Following a “hopeful interlude”
where he reviews current environmental concerns, he turns to “case studies” in
ecology and religion, contrasting the cosmological visions of Thomas Berry and
Frederick Turner and criticizing the deep ecology of Arne Naess, the creation-
centered spirituality of Matthew Fox, ecofeminism, the liberation theology of
Leonardo Boff, and the reform environmentalism of Al Gore, in order to align himself
more with the views of Thomas Derr.

Ruether, Rosemary Radford. “Ecofeminist Philosophy, Theology and Ethics.” In Ecospirit:

Religions and Philosophies for the Earth, edited by Laurel Kearns and Catherine Keller, 77-93.
New York: Fordham University Press, 2007.

--------. Integrating Ecofeminism, Globalization, and World Religions. Lanham, MD: Rowman
and Littlefield, 2005.

In Integrating Ecofeminism, Ruether knits together the three concerns of corporate

globalization, interfaith ecological theology, and ecofeminism in order to examine the
interrelationships between the problematic effects of globalization, the greening of
world religions, ecofeminist theologies and ethics, and alternatives to corporate
globalization. Rather than providing an exhaustive treatment of the global problems that
presently face the human community, the book aims to issue a basic introduction on
these concerns, as well as provide resources for further reading and study. Topics such
as air pollution, climate change, industrial agriculture, the privatization of water, ethnic
relationships, apocalyptic messianic nationalism, and several representative brands of
contemporary ecofeminism are treated.

--------. "Ecojustice at the Center of the Church's Mission." Mission Studies 16.1(1999): 111-
121.

This article argues that church’s mission of redemption of the world cannot be
separated from justice in society and the healing of a nature that has been degraded
by human hands. It offers an excellent overview of the “Covenantal” and
 “Sacramental” traditions as sources for an eco-justice ethic from within Christian
tradition, that Ruether develops further in her book Gaia and God.

--------. To Change the World: Christology and Cultural Criticism. New York: Crossroad, 1981.

The essays that comprise Ruether’s To Change the World delve into the contemporary
relevancy of Christian faith in relation to questions of human justice and survival.
Particularly in light of Christological hermeneutics, Ruether explores how Christology
can perpetuate political detachment, religious bigotry, sexism, and the negation of nature.
Highlighting the constant struggle in the prophetic, liberating insights of historical texts,
Ruether argues that Jesus’ transformational vision for the world continues to speak to our
own situation.

--------, ed. Women Healing Earth: Third World Women on Ecology, Feminism, and Religion.
Maryknoll, N.Y.: Orbis, 1996.

In her introduction, Ruether argues that Northern ecofeminists can learn from
contributors’ essays that recount the connections between poverty, the oppression of
women, and the destruction of nature. She also believes that they can illustrate their
own role in the global system that causes these problems. Ecofeminists, she argues,
need to learn to be less dogmatic and more creative in critiquing and making use of the
whole range of their cultural and religious traditions. Latin American contributions
originate from Brazil (Ivone Gebara), El Salvador (Mercedes Cana), Venezuela
(Gladys Parentelli), Costa Rica (Janet W. May), and Chile (Mary Judith Ress). Asian
countries represented in the volume include: India (Vandana Shiva, Aruna
Gnanadason, Gabriel Dietrich), the Philippines (Victoria Tauli-Corpuz), and Korea
(Sun Ai Lee-Park). Essays originating from Africa illustrate views from: South Africa
(Denise Ackerman and Tahira Joyner), Zimbabwe (Tumani Mutasa Nyajeka, Sara C.
Mvududu), Malawi (Isabel Apawo Phiri), and Kenya (Teresia Hinga).

--------. Gaia and God: An Ecofeminist Theology of Earth Healing. San Francisco, Calif.:
HarperSanFrancisco, 1992.

This major text by a leading figure in contemporary ecological theology provides an

ecofeminist critique of the heritage of Western Christian culture, and identifies two
strands of biblical and Christian tradition—the covenantal and the sacramental— that
can be transformed in order to promote the healing of the Earth. Ruether examines the
social and cultural roots of destructive relations between men and women, dominant
and subjugated groups, and humans and the Earth, and discusses how Western
religious teachings and symbolism of creation, apocalypse, sin, and evil have
legitimized those forms of domination. Additionally, she finds glimpses of elements
within those traditions that can serve as resources for reshaping both spirituality and
social institutions in the direction of just and loving relations between people, the
Earth, and the divine, particularly through base communities of resistance.

--------. “New Woman and New Earth: Women, Ecology, and Social Revolution.” In New
Woman, New Earth: Sexist Ideologies and Human Liberation, 186–214. New York: Seabury
Press, 1975.

Ruether argues that an ecologically balanced society cannot be realized apart from
fundamental changes in social relationships, particularly those existing between men
and women. Sexism and ecological destructiveness are symbolically and
socioeconomically interconnected in patriarchal, industrial societies. Ruether further
argues that unless all structures of domination are dismantled, ecological concern will
be trivialized. One suggested transformation includes the development of
decentralized, communal patterns of living.

--------. “Mother Earth and the Megamachine.” In Liberation Theology: Human Hope
Confronts Christian History and American Power, 115–26. New York: Paulist Press, 1972.

An early articulation of the ecofeminist argument that the domination of women by

men and the domination of nature stem from the same source. Ruether traces the
breakdown of the ancient, tribal, holistic worldview and the rise of world-denying
dualisms (e.g., mind/body, humanity/earth, male/female, labor/leisure,
public/domestic, etc.) and illustrates technological society’s domination of nature
and modern theology’s celebration of history’s transcendence over nature. She calls
for the abolition of all forms of domination and the creation of a new cooperative
social order.

Russell, Colin A. The Earth, Humanity, and God: The Templeton Lectures, Cambridge,
1993. London: UCL Press, 1994.

Russell approaches the question of how we can save the Earth by asking the
question, “How shall we view the Earth?” A historian of science, Russell reviews
the changing images of the Earth from antiquity to contemporary times, noting
their connections to social values and concepts of God. Both natural and
anthropogenic threats to the Earth are surveyed, the latter of which is rooted in
human ignorance, greed, aggression, and arrogance. Russell argues that neither the
reductionistic/mechanistic view of nature held by conventional science, nor the
postmodern mystical, organismic view of “Mother Earth” are an adequate
responses to environmental issues. Grounds for hope lie in the Gospel because it
affirms that God values the Earth and is active in its creation and restoration. In
this view, humanity, as stewards, has a role in Earth’s restoration and God’s
purposes for Earth will culminate with Christ’s personal return to Earth and that
event will initiate the birth of a new creation.

Russell, David M. The “New Havens and New Earth.” Hope for the Creation in Jewish
Apocalyptic and the New Testament. Studies in Biblical Apocalyptic Literature 1. Philadelphia:
Visionary, 1996.

Rust, Eric C. Nature and Man in Biblical Thought. London: Lutterworth, 1953.
 Intended as a contribution to the philosophy of nature, this early work, reflecting the
generally biblical and neo-orthodox tenor of much mid-twentieth-century theology,
examines many of the biblical and theological themes that have become prominent in
ecological theology. Reviewing Old Testament doctrines of creation, Rust argues that
the order of nature explains relationships that exist between God, humanity, and other
members of creation. After examining creation and nature in later Judaism, he
explores these themes in relation to New Testament accounts of the teaching and
activity of Jesus. In his concluding remarks, Rust argues that fundamental to the
biblical view of nature is the connection between God the Redeemer and God the
Creator. God’s role as the Redeemer is intimately connected to God’s role as the
Creator.

Ryan, Maura A., and Todd David Whitmore, eds. The Challenge of Global Stewardship:
Roman Catholic Responses. Notre Dame, Ind.: University of Notre Dame Press, 1997.

Contains essays from a conference at the University of Notre Dame engaging issues of
population, sustainability, and justice from perspectives rooted in Catholic tradition.
Ryan’s introduction sets the conference within the context of developments in the
debates on issues that emerged around the United Nations (UN) conference on
Population and Development in Cairo (1995) and summarizes the volume’s contents.
Essays in the first section explore resources in biblical and church tradition for an ethic
of environmental stewardship (e.g., church teachings on “authentic development”
[Drew Christiansen], intrinsic worth [John F. Kavanaugh], the biblical traditions of
limitation [Joseph Blenkinsopp], covenant, and sacrament [Rosemary Radford
Ruether]). The second section includes issues such as: Catholic teaching on population
(James T. McHugh, George Weigel), an environmental ethic of restraint and
responsibility grounded in God’s power (William French), economic development, and
the global food system (Martin M. McLaughlin). The third section expands the scope
of the discussion by linking global stewardship to issues regarding the well-being of
children (Todd David Whitmore with Tobias Winright), national security (Kenneth R.
Himes), immigration policy (Maura A. Ryan), and environmental racism (Bryan
Massingale). Whitmore’s essay discussing Catholic teaching on women in relation to
the UN conference on Women in Beijing (1995) closes the volume.

Sabin, Scott C. Tending to Eden: Environmental Stewardship for God's People. Valley Forge,
PA: Judson Press, 2010.

This book is a practical guide for creation care. It is relevant to ecologically engaged
community groups and congregations. Every chapter has a study-guide designed for
group use. The book includes practical suggestions and strategies for become better
stewards of creation. The book also includes case studies as well as sidebars with
information from leading voices in Christian environmentalism. There is also an
appendix that presents a creation care Bible study.

Sagan, Carl. “Guest Comment: Preserving and Cherishing the Earth—An Appeal for Joint
Commitment in Science and Religion.” Letter signed by ten leading scientists. American
Journal of Physics 58, no. 7 (1990): 615–17.

This document is the text of a statement, organized by Carl Sagan and signed by an
international group of scientists, that calls on the world’s religious community to
commit itself to the preservation of Earth’s environment. It takes note of the awe
and reverence that many scientists feel for the universe and asserts that both science
and religion have important roles to play in the protection of the environment.
Names of the scientists, and of some of the 270 spiritual leaders who later signed
the document are also listed. Responses to the statement can be found in the
American Journal of Physics 58, no. 12 (1990): 1127–28.

Sakar, R.L. The Bible, Ecology and Environment. Delhi: ISPCK, 2000.

Sampson, Paula K. "Deep Christianity: Land, Liturgy, and Environmental Virtue Ethics in
Northwestern British Columbia." Ph.D. diss., Graduate Theological Union, 1999.

From Abstract: Christian environmental ethics, and the philosophy of Deep, Ecology
are assumed by many of their respective adherents to be incompatible, primarily
because they reflect different anthropologies. Deep Ecology posits an “ecological
self,” whose foremost characteristic is nonanthropocentlism, a refusal to place the
human at the apex of a hierarchically structured creation. Deep Ecology does not grant
an automatically privileged place to the human when it comes to making ecological
decisions. However, displacing the human, to whatever degree, am be problematic for
Christians. It is possible, however, to demonstrate how a rapprochement between
particular strands, of Christian ethics and Deep Ecology might be realized by attending
to the ecological and liturgical practices of an indigenous Christian people in northern
British Columbia. The Nisga'a Nation is a culture which exemplifies both Christian
and Deep Ecological perspectives and conduct. In an imaginal way, the Nisga'a
combine their millennia-old ecologically conscientious lifestyle with Christian belief
by expanding their liturgy to encompass their environment and redesignating their
ecological conduct to their Christianity. The lenses through which Nisga'a culture is
explored to reach this conclusion are environmental virtue ethics, liturgical theology
and semiotics as expressed in American pragmatism.

Sanborn, Hugh, ed. The Prophetic Call: Celebrating Community, Earth, Justice, and Peace.
St. Louis, MO: Chalice, 2004.

This edited volume is a compilation of theologians, ethicists, and activists that argue
that the prophetic tradition of Christianity must be lifted up to confront contemporary
problems of war, empire, economic inequity and environmental ills. Particularly
relevant to environmental issues are the following three essays: “Issues of Ecological
Concern for the Church and Society” by Charles McCollough; “Becoming a Church
for Ecology and Justice” by Dieter T. Hessel; and “A Prophetic Vision of Restoring
the Earth” by David W. Randle.
Sanguin, Bruce. Darwin, Divinity, and the Dance of the Cosmos: An Ecological Christianity.
Kelowna, BC, Canada: CopperHouse, 2007.

In Darwin, Divinity, and the Dance of the Cosmos, Sanguin draws on the latest scientific
understandings of the nature of the universe and weaves them together with biblical
meta-narratives and frequently overlooked strands of the Judeo-Christian tradition to
create an ecological and truly evolutionary Christian theology.

Santmire, H. Paul. Behold the Lilies: Jesus and the Contemplation of Nature—A Primer.
Eugene, OR: Cascade Books, 2017.

In this new volume, Santmire maintains that those who would follow Jesus are mandated
not just to care for the earth and all its creatures but also to contemplate the beauties of
the whole creation, beginning with "the lilies of the field." His first-person reflections
range from "Scything with God" to "Rediscovering Saint Francis in Stone," from "Taking
a Plunge in the Niagara River" to "Pondering the Darkness of Nature." Behold the Lilies
offers brief spiritual reflections that can be read in any order, over a period of time. This
accessible primer will be welcomed not only by those who have already identified
themselves with the way of Jesus but also by others who are searching for a
contemplative spirituality attuned to global ecological and justice issues.

--------. Before Nature: A Christian Spirituality. Minneapolis, MN: Fortress Press, 2014.

Before Nature caps a set of themes first brought to the fore in Santmire's previous work,
most notably the classic The Travail of Nature. Here Santmire continues the pursuit of a
theology bound up with nature and its condition, especially the fragility and fervent
expectation of nature's redemption. Out of this concern, Santmire invites readers on a
theological and spiritual journey to a prayerful and contemplative knowledge of the
Triune God, in which practitioners are inducted into a bountiful relationship with the
cosmic and universal ministry of Christ and the Spirit uniting all of nature in a single
vision of hope and anticipation.

--------. Ritualizing Nature: Renewing Christian Liturgy in a Time of Crisis. Minneapolis:

Fortress Press, 2008.

Historian and pastoral scholar Paul Santmire shows how, despite the ambiguities in
Christian relations with the natural world, there is a promising strand of the Christian
tradition that can facilitate awe, wonder, service, and partnership in relations with nature.
In particular, Santmire discusses the implications of ritual practices throughout the
history of Christianity. He argues that those rituals can support environmentally friendly
practices. Santmire’s style is accessible to the general reader while also bearing much
relevance for scholars.

--------. “In God’s Ecology.” The Christian Century (December 13, 2000): 1300-1305.

Santmire, in his article “In God’s Ecology,” categorizes the two most formidable
 Christian responses to contemporary environmental challenges as reconstructionist and
apologist approaches, both of which utilize the term of “stewardship” too narrowly and
anthropocentrically. In response, he argues that a theology of nature must rather freely
explore the universal history of God and humans’ relationship with their Creator as
bearers of God’s image, and more over tasked with the moral directive to cultivate
“shalom,” or peace, between the human community and the larger community of
creation. Such is the task of contemporary Christian theology, which, Santmire believes,
can lead to the “rebirth of nature” in our time of global environmental crisis.

--------. Nature Reborn: The Ecological and Cosmic Promise of Christian Theology.
Minneapolis, MN: Fortress, 2000.

This work focuses on re-telling the Christian story from an ecologically minded
perspective. Santmire takes the revisionist approach, which works mainly within the
milieu of classical Christian thought with a high priority on biblical thought and the
ecumenical creeds, yet at the same time working towards a re-forming of that
Christian tradition. After dealing with a number of visions of the theology of nature,
raising questions from biblical accounts, the history of the Christian church,
evolutionary considerations, and so on, he moves to something he calls a 'personal
testament of nature reborn,' in which he calls for us to understand our place in the
environment theologically.

--------. “The Genesis Creation Narratives Revisited: Themes for a Global Age.” Interpretation
45, no. 4 (October 1991): 366–79.

Santmire argues that a new reading of the creation narratives is necessary. This new
reading should go beyond the context of personal salvation and be placed within the
hermeneutical horizon of “the future and the fullness thereof.” Read within that
horizon, Santmire demonstrates how Genesis 1 and 2 indicate that God is concerned
with all things, not just humans, and that humans are called to ecological
responsibility and social justice in anticipation of the dawning of the “seventh day” of
God’s universal shalom.

--------. The Travail of Nature: The Ambiguous Ecological Promise of Christian Theology.
Philadelphia, Pa.: Fortress, 1985.

The “ambiguity” of Christian thought about nature arises from the coexistence of two
persistent theological motifs: the “spiritual motif,” dominated by the root-metaphor of
the human soul’s ascent to God, and the “ecological motif,” in which the root-
metaphors of fecundity and migration to a good land combine to give nonhuman
nature its own theological significance. Santmire traces the career of these motifs
through the history of Christian theology, focusing chiefly on Irenaeus, Origen, St.
Augustine, Thomas Aquinas, St. Francis, Bonaventure, Dante Alighieri, John Calvin,
Martin Luther, Karl Barth, and Pierre Teilhard de Chardin. His survey concludes with
a review of the move (among some recent biblical scholars) away from an almost
exclusive focus on history toward a greater appreciation for the significance of
 creation and nature in the Bible.

--------. “Ecology, Justice and Theology: Beyond the Preliminary Skirmishes.” The Christian
Century (May 12, 1976): 460-464.

As ecological thought was coming under attack “from every side” during the mid-1970s,
Santmire argued that the debate between those engaged in “ecological theology” and
“political theology” should be reconciled without delay in the fear that a protracted
dispute between these two groups could stilt their future collaborations. By attempting to
show that the liberation of all forms of life is the shared aim of ecological and political
theologians, Santmire argues that a sense of solidarity between disparate theological
fields is invaluable to accomplishing the task of justice in our world going forward.

--------. Brother Earth: Nature, God, and Ecology in Time of Crisis. New York: Thomas
Nelson, 1970.

In one of the first books on the subject, Santmire presents a theology of ecology
focused on the Kingdom of God and drawing on the works of Martin Luther and John
Calvin. He surveys the conflicting attitudes toward nature in American culture and the
Church (e.g., adoration versus exploitation, and the simple rustic life versus
compulsive manipulation) and contrasts it with the biblical vision of God’s action
within creation. Santmire’s theology of nature is rooted in the Kingdom of God—in its
dual aspect as both God’s creative rule and God’s created realm. He states that humans
stand in, with, and above nature as overlord, caretaker, and wondering onlooker, while
Christ restores creation and gives a foretaste of the coming new creation. On this basis
Santimire sketches a theology of responsibility that affirms both the independent value
of nature and the interdependence of ecology and social justice.

--------. “The Struggle for an Ecological Theology: A Case in Point.” Christian Century 87,
no. 9 (4 March 1970): 275–77.

This report on the 1969 conference of the Faith-Man-Nature Group crystallizes one
historical moment in the development of eco-theology, highlighting the problems and
tensions that persist. Santmire briefly reviews the history of the Group and critiques
its 1967 conference, but then turns to focus mainly on the 1969 conference, at which
participants from diverse disciplines confronted population, growth, and political
action issues, and clarified the extent to which an ecological theology must be a
theology of human responsibility.

Sarkar, R.L. The Bible, Ecology, and Environment. Delhi: ISPCK, 2000.

Sasso, Eduardo. A Climate of Desire: Reconsidering Sex, Christianity, and How We Respond to
Climate Change. Eugene, OR: Wipf & Stock, 2018.
 Written for skeptics and believers alike, A Climate of Desire is an unconventional blend
of the provocative ecological wisdom of the biblical writers with contemporary insights
from sustainability experts and practitioners. As we enter an increasingly agitated virtual
age, and what many affirm is a new period of global warming, the way ahead demands
rethinking and collaboration. It also calls us to reconsider our longings and desires.
Hence this book, bringing popular culture, faith, and science into dialogue. Filled with
anecdotes, surprising flashbacks of history, and concrete and visionary possibilities for
change, these pages will both challenge and inspire you to follow a forgotten path that's
filled with hope for the decades to come.

Schade, Leah D. Creation-Crisis Preaching: Ecology, Theology, and the Pulpit. Atlanta, GA:
Chalice Press, 2015.

Creation-Crisis Preaching works with the premise that all of Creation, including
humankind, needs to hear the Good News of Jesus' resurrection in this age in which
humanity is "crucifying" Creation. Informed by years of experience as an environmental
activist and minister, Leah Schade equips preachers to interpret the Bible through a
"green" lens, become rooted in environmental theology, and learn how to understand
their preaching context in terms of the particular political, cultural, and biotic setting
of their congregation. Creation-Crisis Preaching provides both theoretical
grounding and practical tips for preachers to create environmental sermons that are
relevant, courageous, creative, pastoral, and inspiring.

Schaefer, Jame. Theological Foundations for Environmental Ethics: Reconstructing Patristic

and Medieval Concepts. Washington, DC: Georgetown University Press, 2009.

This book explores the Catholic theological tradition through the lens of ecology and
contemporary environmental issues. The author, a theology professor, focuses
specifically on reconstructing the ideas of the Church fathers and of medieval
theologians. She shows how such early patristic and medieval ideas (like those of St.
Augustine and St. Thomas Aquinas) can provide a foundation for contemporary
environmental ethics, specifically insofar as such ideas motivate senses of value, beauty,
reverence, and respect for the natural world, thus facilitating ethics for living virtuously
in relationships of cooperation, love, and compassion for the entire Earth community.

Schaeffer, Francis A. Pollution and the Death of Man: The Christian View of Ecology.
Wheaton, Ill.: Tyndale House, 1970. Reprint. Westchester, Ill.: Crossway Books, 1992.

This is an early theological response to the “ecology movement,” originally published

in 1970, by a very influential conservative Evangelical—a critic of modern culture—
arguing that a proper Reformed understanding of Christianity provides the only
adequate basis for respecting nature. Schaeffer criticizes both pantheism and Platonic
Christianity and holds that biblical teachings on creation, bodily resurrection, and
God’s covenant with creation give nature value in itself and impose limits on profit-
seeking without sacrificing human beings to nature. Churches are to be “pilot plants,”
demonstrating “substantial healing” (e.g., significant but incomplete healing) of the
 division between humans and nature brought about by sin. Middleman’s conclusion
extends the argument into the present, emphasizing the inadequacies of
multiculturalism, socialism, and environmentalism. Appendices reprint Lynn White’s
“Historical Roots of our Ecologic Crisis” (q.v.) and Richard L. Means’s, “Why Worry
about Nature?”

Scharper, Stephen B. Redeeming the Time: A Political Theology of the Environment. New
York: Continuum, 1997.

Scharper examines the role of the human in Christian theological responses to the
ecological crisis and proposes a liberationist political theology of the environment that
is “anthropo-harmonic” rather than anthropocentric. “Apologetic” (Robin Attfield,
Thomas Sieger Derr, Paul Santmire), “constructive” (Douglas John Hall, JŸrgen
Moltmann, Walter Brueggemann), and “listening” (John Carmody, Albert J. Fritsch,
Thomas Berry) theological responses show that the question of the human vocation is
central. Scharper sketches his own political theological anthropology after
considering the Gaia hypothesis (James E. Lovelock, Lynn Margulis), process
theology (John Cobb, Jay McDaniel, Catherine Keller), the new cosmology (Thomas
Berry, Brian Swimme), ecofeminism (Rosemary Radford Ruether, Sallie McFague,
Vandana Shiva), and liberation theology (Leonardo Boff, Ivone Gebara), finding that
each contributes something but is incomplete in itself, often undervaluing the human
role or failing to closely examine the economic, social, and political context.

Scharper, Stephen and Hilary Cunningham. The Green Bible. Maryknoll, NY: Orbis, 1993.

This book of quotations seeks out the word of God for our diminished planet. Its
sources range from the Hebrew and Christian scriptures to religious and political
leaders, scientists, and environmentalists today. These voices seek to mend our
household, which is Creation, and to inspire hope that life will continue—and
flourish—for all Earth's beings.

Schauffler, Florence M. "Turning to Earth: Paths to an Ecological Practice." Ph.D. diss.,

University of New Hampshire, 1998.

From Abstract: In highly developed countries like the United States, conventional
approaches to environmental change emphasize systemic measures such as policies
and regulations. Yet many intractable environmental problems appear to be rooted in
the perspectives and practices of individual citizens. Efforts to restore 'outer ecology'
may depend, therefore, on transforming 'inner ecology'--the constellation of spiritual
and moral values that guide action. This dissertation examines the inner dimensions
of ecological change, demonstrating how individuals redefine their relation to earth
through a process of 'ecological conversion.' In assessing the dynamics of conversion,
this work relies primarily on the testimony of six 20th-century American writers:
Edward Abbey, Rachel Carson, N. Scott Momaday, Scott Russell Sanders, Alice
Walker and Terry Tempest Williams.
Scheid, Daniel P. The Cosmic Common Good: Religious Grounds for Ecological Ethics. New
York: Oxford University Press, 2016.

In this book, Daniel Scheid draws on Catholic social thought to construct what he calls
the "cosmic common good," a new norm for interreligious ecological ethics. This ethical
vision sees humans as an intimate part of the greater whole of the cosmos, emphasizes the
simultaneous instrumental and intrinsic value of nature, and affirms the integral
connection between religious practice and the pursuit of the common good.

Schreiner, Susan E. The Theater of His Glory: Nature and the Natural Order in the
Thought of John Calvin. Durham, N.C.: Labyrinth Press, 1991. Reprint. Grand Rapids,
Mich.: Baker Books, 1995.

Schreiner examines Calvin’s thought about creation, discussing his views on

providence, angels, human beings, society, natural law, and the redemption of the
cosmos. In Calvin’s view, God created the world as the theater of the divine glory.
Though sin has disrupted that purpose, God has not abandoned the world. God’s
continuing providence maintains order and harmony within the fragile and fallen
creation, and through the remnants of the natural gifts of reason, will, and conscience
in the human soul, enables the survival and welfare of society. Christians are not to
withdraw from the world, but are to rightly enjoy the created realm and be active
within it. God is restoring order to the whole creation, beginning with the redemption
of humans but ultimately including the whole cosmos, so that it might again become
the theater of divine glory.

Schut, Michael, and Diane Ackerman, eds. Food and Faith: Justice, Joy and Daily Bread.
Denver, CO: Living the Good News, 2002.

This edited collection of essays explores the meaning of our meals. Here authors such
as Vandana Shiva, Eric Schlosser, M.F.K. Fisher, Wendell Berry and many others
explore basic issues related to food: its sacramental character, its connections to health,
the demise of the family farm, the human and ecological impacts of industrial
agribusiness, questions of genetically modified organisms and world hunger.

Schwab, James. Deeper Shades of Green: The Rise of Blue-Collar and Minority
Environmentalism in America. San Francisco, Calif.: Sierra Club Books, 1994.

Schweitzer, Albert. The Teaching of Reverence for Life. Translated by Richard Winston and
Clara Winston. New York: Holt, Rinehart, and Winston, 1965.

Late in his life, Schweitzer—philosopher, biblical scholar, missionary doctor, and

musician—wrote this brief but comprehensive statement of his ethical philosophy, of
which the fundamental principle is reverence for life, nonhuman as well as human,
without gradation or distinction, which he identifies with “the ethics of Jesus
reinforced by reason” (p. 32). “The Problem of Ethics” surveys the evolution of ethics
 in non-Western and Western cultures, as the expansion of concern from kin and tribe
to all humanity and other creatures. Later chapters discuss the development of a truly
humanitarian culture, relations between human beings, the ethical treatment of other
creatures, and the problem of war and nuclear weapons.

Scott, Peter. Anti-human Theology: Nature, Technology and the Postnatural. London: SCM,
2010.

Theologian Peter Scott analyzes the current postnatural condition of human civilization,
where boundaries between the natural and the artificial have dissolved, which also
implies the dissolution of related boundaries (e.g., nature/culture, nature/human).
Discussing theological as well as ethical and political implications of our postnatural
condition, Scott proposes a non-anthropocentric account of the human as a being
enmeshed in a complex network of mutually constitutive relations with other forms of
life. Scott includes critiques of many emerging technologies, both for the ecological and
the social destruction that they can facilitate.

--------. A Political Theology of Nature. Cambridge, Cambridge University Press, 2003.

This book argues that the modern separation of humanity from nature can be traced to
the displacement of the triune God and that it can only be healed through a revival of a
Trinitarian doctrine of creation. Drawing insights from deep ecology, ecofeminism,
and social and socialist ecologies, Scott proposes a common realm of God, nature and
humanity. Christ's resurrection is presented as the liberation and renewal of ecological
relations in nature and society, the movement of the Holy Spirit is understood as the
renewal of fellowship between humanity and nature through ecological democracy,
and the Eucharist is proposed as the principal political resource Christianity offers for
an ecological age.

Scoville, Judith. "Fitting Ethics to the Land: H. Richard Niebuhr's Ethic of Responsibility and
Ecotheology." Journal of Religious Ethics 30.2(2002): 207-229.

Arguing that much of eco-theology has moved from theological and ethical principals
or abstracts toward questions of how we ought to relate to the rest of the natural world
or from a top-down method and is thereby often acontextual and not helpful, the author
suggests that Niebuhr’s ethic of response begins with the concrete situation and is
inherently ecological because it focuses on interrelationships in an on-going
community.

Şenocak, Nesliha, “The Franciscan Order and Natural Philosophy in the Thirteenth Century: A
Relationship Redefined.” Ecotheology 7 (2003): 113-25.

ABSTRACT: It has been largely assumed that the mendicant friars, particularly
Franciscans, had a tradition of the study of natural philosophy, since a good number of
medieval scholars interested in this discipline were Franciscan friars. However, some
historical facts render such an assumption invalid. Concentrating on the thirteenth and
 early fourteenth centuries, this paper investigates whether the interest of some of the
Franciscans in natural philosophy can be accounted to the whole Order, and whether
there was a deliberate policy of the Order imposed through the constitutions. The
examination of the evidence points to the conclusion that the Franciscan attraction to
natural philosophy was limited to the masters in Paris and Oxford who, in the main, were
trained in arts prior to their entry into the order, and that their involvement in natural
philosophy was an extension of the general interest present in these two main university
towns.

Seo, John. "Creation and Conflict in the Beginning: A Study of the Ancient Near Eastern
Background, Historical Context, and Theological Role of 'God's Battle with Chaos' Model of
Creation in Isiah 40-55." Ph.D. diss., Drew University, 2002.

From Abstract: In comparison to the creation model of Genesis 1–2:4a, the realism of
the conflict model of creation in Second Isaiah is of constant struggle and conflict with
hostile forces; and the hope gestated therein is of the restoration of life characterized
by joyful celebration that will come about and be maintained by the divine victory of
the creator. The conflict motif of creation in Second Isaiah—as was the case with the
neighboring ancient Near Eastern creation myths, especially the Ugaritic Baal myths—
is a paradigm, a theological program so to speak, in which the forces of chaos—socio-
historical realities hypostatized in various terms—are felt, feared and theologically
resisted, a paradigm in which mythic and historical recollections about Yahweh are
contemporized so as to meet the theological ends emergent in the existential context of
their here and now, and thereby becoming historically efficacious.

Sheldon, Joseph K. Rediscovery of Creation: A Bibliographical Study of the Church’s

Response to the Environmental Crisis. Metuchen, N.J.: American Theological Library
Association, Scarecrow Press, 1992.

Sheldon has compilied an extensive, unannotated bibliography focused on Christian

perspectives on humanity’s relationship to creation that includes popular as well as
scholarly English-language books and articles. Sheldon provides a helpful historical
overview of the Church’s response to the environmental crisis and presents extensive
quotes from early (1915–1967) literature. The book also includes an explanation of a
number of prominent issues and events related to the Church’s environmental efforts
in the 1970s and 1980s. A topical guide to the literature is provided.

Sherrard, Philip. Human Image, World Image: The Death and Resurrection of Sacred
Cosmology. Ipswich, England: Golgonooza Press, 1992.

This book presents an impassioned critique of the modern scientific worldview as

having been responsible for the contemporary ecological crisis. Sherrard argues that the
scientific revolution destroyed the sacred cosmology and anthropology of Christian and
pre-Christian culture, supplanting them with a view of nature as random and
impersonal, and a view of humans as mere self-interested animals. He suggests that
science is not metaphysically neutral; he argues that there can be no knowledge of the
 physical world apart from spiritual wisdom and no solution to the environmental crisis
without a recovery of sacred cosmology. Sherrard describes pre-Renaissance
cosmology and the rise of the mathematical and materialist scientific paradigm. He
critiques evolution, scientific epistemology, and Teilhard de Chardin’s work, and then
proceeds to set over against them the thought of the visionary poet Oskar Milosz before
outlining his own proposal for a Christian sacred cosmology.

Shibley, Mark A., and Jonathon L. Wiggins. “The Greening of Mainline American Religion: A
Sociological Analysis of the Environmental Ethics of the National Religious Partnership for
the Environment.” Social Compass 44, no. 3 (September 1997): 333–48.

Shibley and Wiggins describe the National Religious Partnership for the Environment
(NRPE) and contrast the environmental ethic expressed by its partner organizations
(Jewish, Catholic, Evangelical, and mainline Protestant). At this stage, NRPE’s impact
on local congregations is limited, and the dominant ethic in the materials provided to
congregations (except those produced by the National Council of Churches) is one of
stewardship rather than eco-justice.

Shinn, Roger L. Forced Options: Social Decisions for the Twenty-First Century. 3d ed.
Cleveland, Ohio: Pilgrim, 1991.

Shinn defines “forced options” as decisions that cannot be evaded; to refuse or delay
deciding is itself a decision with serious consequences. Shinn believes we face
momentous, unprecedented issues arising from science and technology that we are in
danger of deciding without engaging in ethical reflection. Shinn examines the
problems of energy, food, population, limits to growth, genetics, and war in order to
expose their ethical dimensions. Cutting across these issues are questions regarding
the freedom and accountability of science, the role of religious faith, choosing risks,
and the roles of science, faith, and ideology in policy decisions. Shinn argues that
ecology and justice both require radical social change, and acknowledges the validity
of criticisms of Christian anthropocentrism, but warns against a “nature knows best”
attitude. This edition, appearing ten years after the first, includes an afterword
entitled, “Reconsiderations.”

Shinn, Roger L., and Paul Abrecht, eds. Faith and Science in an Unjust World: Report of the
World Council of Churches’ Conference on Faith, Science, and the Future, Massachusetts
Institute of Technology, Cambridge, USA, 12–24 July 1979. 2 vols. Geneva: World Council
of Churches, 1980.

These two volumes gather the texts of presentations, reports, and statements, together
with editorial background and commentary, from a landmark international ecumenical
conference in which contentious theological and ethical questions relating to science,
technology, environment, economics, and global politics were debated and discussed.
Particularly sharp disagreements arose between representatives of the “First World”
and the “Third World” over issues such as the “neutrality” of science and the “limits
to growth” thesis. Among the papers in volume those dealing most directly with
 theology and ecology are contributions by Rosemary Radford Ruether, Charles Birch,
Gerhard Liedke, Vitaly Borovoy, Herman Daly, C. T. Kurien, and Heino Falcke.
Many other presentations on science, technology, energy, etc., are also presented in
this volume. Reports in volume two include those for the sections on: “Humanity,
Nature, and God;” “Technology, Resources, Environment, and Population;” and the
“Economics of a Just, Participatory, and Sustainable Society.”

Shore-Goss, Robert E. God is Green: An Eco-Spirituality of Incarnate Compassion. Eugene,

OR: Cascade Books, 2016.

Shore-Goss explores an ecospirituality grounded in incarnational compassion. Practicing

incarnational compassion means following the lived praxis of Jesus and the commission
of the risen Christ as Gardener. Jesus becomes the "green face of God." Restrictive
Christian spiritualities that exclude the earth as an original blessing of God must expand.
This expansion leads to the realization that the incarnation of Christ has deep roots in the
earth and the fleshly or biological tissue of life. This book aims to foster ecological
conversation in churches and outlines the following practices for congregations:
meditating on nature, inviting sermons on green topics, covenanting with the earth, and
retrieving the natural elements of the sacraments. These practices help us recover
ourselves as fleshly members of the earth and the network of life.

Shugart, H. H. Foundations of the Earth: Global Ecological Change and the Book of Job. New
York: Columbia University Press, 2014.

Shugart calls attention to the rich resonance between the Earth's natural history and the
workings of religious feeling, the wisdom of biblical scripture, and the arguments of
Bible ethicists. The divine questions that frame his study are quintessentially religious,
and the global changes humans have wrought on the Earth operate not only in the
physical, chemical, and biological spheres but also in the spiritual realm. Shugart offers a
universal framework for recognizing and confronting the global challenges humans now
face: the relationship between human technology and large-scale environmental
degradation, the effect of invasive species on the integrity of ecosystems, the role of
humans in generating wide biotic extinctions, and the future of our oceans and tides.

Sideris, Lisa H. “Writing Straight with Crooked Lines: Holmes Rolston’s Ecological Theology
and Theodicy.” In Nature, Value, Duty: Life on Earth with Holmes Rolston, III, edited by
Christopher J. Preston and Wayne Ouderkirk, 77-101. Dordrecht: Springer, 2007.

--------. Environmental Ethics, Ecological Theology, and Natural Selection. New York, NY:
Columbia University Press, 2003.

This book argues that many environmental ethicists and eco-theologians continue
to model their positions on a romantic, pre-Darwinian concept of nature that
disregard the predatory and cruelly competitive realities described by evolution.
Examining the work of such influential thinkers as James Gustafson, Sallie
McFague, Rosemary Radford Ruether, John Cobb, Peter Singer, and Holmes
 Rolston, Sideris proposes an ethic that combines evolutionary theory with
theological insight, advocates a minimally interventionist stance toward nature, and
values the processes over the products of the natural world.

Simkins, Ronald A. Yahweh’s Activity in History and Nature in the Book of Joel. Lewiston,
N.Y.: Edwin Mellen Press, 1995.

This monograph challenges the supposed dichotomy that exists between history and
nature in the religion of ancient Israel. Simkins argues that this dichotomy, ubiquitous
in biblical scholarship, is alien to the thinking found in biblical and ancient Near
Eastern worlds. He finds its origin in Hegelian idealism and traces its career from
Hegel through a series of biblical scholars, up to and including Bernhard Anderson. In
opposition to this type of thinking, Simkins argues that, for ancient Israel, both human
history and the history of nature constitute two aspects of a single history of creation.
This thesis is illustrated and supported by a detailed study of the book of Joel, which,
Simkins believes, was occasioned by a severe locust plague that led to a religious
crisis; the prophet Joel saw the plague as part of Yahweh’s activity on “the Day of
Yahweh,” which would entail the regeneration of creation and the salvation of both
people and land.

--------. Creator and Creation: Nature in the Worldview of Ancient Israel. Peabody, Mass.:
Hendrickson Publications, 1994.

As an alternative to the “history versus nature” approach that has dominated twentieth-
century biblical interpretation, Simkins identifies ancient Israelite attitudes toward
nature by analyzing worldviews implicitly present in the creation myths and metaphors
of biblical texts. In the biblical worldview, God and creation are fundamentally
distinct, while humans and the rest of creation are integral yet distinct parts of creation.
This worldview supports three different value-orientations toward nature that can be
found in various parts of the Bible: mastery over nature, harmony with nature, and
subjugation to nature. A concluding chapter grapples with the challenge of translating
the biblical worldview into an environmentally relevant theology.

Simon-Peter, Rebekah. Green Church: Reduce, Reuse, Recycle, Rejoice! Nashville: Abingdon
Press, 2010.

Integrating scripture with scientific research, this book is designed as a six-week study
(one chapter per week) to help Christians learn about current environmental issues and
learn what they can do to make a positive difference. Each chapter includes sidebars with
helpful facts and tips and concludes with a prayer, activities, and online resources. This
book can be accompanied by the short book (app. 80 pages) by the same author, Seven
Simple Steps to Green Your Church [Nashville: Abingdon Press, 2010]. The companion
book is a guide from greening your church over the course of a year, with a specific task
to do each month (e.g., lighting, recycling, heating/cooling, etc.).
Sintado, Carlos. “Social Ecology, Ecojustice, and the New testament: Liberating Readings.”
Ph.D. diss., Drew University, 2010.

Our planet Earth is going through an unprecedented crisis. The current ecological
predicament is such that has the potential to annihilate life as we know it today. It is a
global phenomenon that concerns every human being and even the whole creation itself.
The international community and many organizations have issued persistent calls to
change habits and behaviors as well as the basic organizational pattern of societies to
make this world sustainable for future generations. Social ecology is one of the secular
disciplines that tries to understand the reasons why we have reached this point as well as
suggests new ways to overcome the crisis. Ecojustice is a concern that women and men
of faith articulate in order to find in the sources of their own religious traditions guiding
principles and resources to confront the current world situation. In this context, people of
faith ask whether the Bible has anything to say or contribute to this particular situation.
Through history, the Bible has been used, misused, and abused to justify almost anything,
even the worst evils humanity has ever known, such as wars, slavery, racism, patriarchy,
colonization, marginalization, and exploitation. Nevertheless, the Bible, as witness of the
story of God’s good creation and of the pilgrimage of God’s people, has also been seen
by many as providing a critical contribution to justice and peace and to the 207 people’s
commitment to safeguard God’s creation. This dissertation reads selected New Testament
texts--The Gospel of Mark, the letter to the Romans, and the Book of Revelation--using
the key tenets of Social Ecology and ecojustice as a basic hermeneutical framework. It
deals with three different genres--gospel, letter, and apocalypse--and suggests liberating
readings that can inspire and sustain people’s commitment in the struggle to build a
sustainable and more humane society, based on justice and peace for all God’s creatures.

--------. “The Process of Mutual Commitment (Covenant) to Justice, Peace and the Integrity of
Creation.” S.T.M. Thesis, Drew University, 2001.

Sittler, Joseph. Evocations of Grace: The Writings of Joseph Sittler on Ecology, Theology, and
Ethics. Grand Rapids, MI: Wm. B. Eerdmans Publishing Company, 2000.

Evocations of Grace introduces a new generation of readers to the thought of Joseph

Sittler. Gathering ten of Sittler's seminal works 'works foundational to the field yet
unavailable until now' the volume conveys Sittler's argument for the vital connection
between Christian theology, ethics, and the natural world.

--------. Essays on Nature and Grace. Philadelphia, Pa.: Fortress, 1972.

Sittler makes an effort to rethink the relationship between nature and grace in terms
that address the contemporary human experience of nature—an experience that has
 been radically transformed by the influences of science and technology. A Lutheran
theologian who participated extensively in the ecumenical movement, Sittler draws
on biblical, patristic, Eastern Orthodox, and modern literary sources in order to
argue that nature is a “theater of grace.” He proposes an environmental ethic of
gracious response to the grace that permeates relationships in the ecological web.

--------. “Ecological Commitment as Theological Responsibility.” Zygon 5, no. 2 (June 1970):

172–81.

Sittler argues that the ecological crisis requires a radical rethinking of our
understanding of reality. He proposes that being itself is fundamentally relational.
Christian theology, according to Sittler, should therefore abandon its opposition
stance (nature versus history), understand grace in ecological terms, and recognize
environmental degradation as “blasphemous.”

--------. “Called to Unity.” Ecumenical Review 14, no. 2 (January 1962): 177–87.

Sittler critiques the dualism of nature and grace that has dominated Western theology
(e.g., Colossians 1). Now that science and technology have made the whole cosmos
the practical and experiential context of human life, Sittler asserts that Christianity
must recover a life-affirming cosmic Christology of nature that can address the global
problems of hunger, politics, economics, and the threat of nuclear annihilation.

--------. “A Theology for Earth.” Christian Scholar 37, no. 3 (September 1954): 367–74.

Against neo-orthodox disengagement from the Earth, the rootlessness of modern

culture, and contemporary estrangement from natural symbols, Sittler affirms that
nonhuman nature is capable of bearing transcendent meaning. Humanity properly
stands neither above nor below nature, but rather should stand alongside nature in a
mutually loving and caring relationship. Theology must recover the unity of God,
humanity, and nature, as symbolized in the Incarnation and sacraments.

Skira, Jaroslav. "The Ecological Bishop: John Zizioulas' Theology of Creation." Toronto
Journal of Theology 19.2(2003): 199-213.

This article explores the implications of John Zizioulas’ concept of communion

for an ecological theology. For Zizioulas, “communion not only involves
communion with the Trinity, other persons, and churches, but it also involves
being in communion with the rest of creation.” He calls on humans to be the
“priests of creation.”

Skoglund, John E., ed. “Ecology and Justice.” Special Issue. Foundations 17, no. 2 (April-June
1974): 99–172.

A helpful historical perspective on the concept of “ecojustice” (the interrelation

between social justice and environmental quality) is found in these selected papers
 from meetings held by the Board of National Ministries of the American Baptist
Churches. Jitsuo Morikawa, the driving force behind this new direction, explains its
significance and theological basis of this concept. Owen D. Owens argues for the
inseparability of ecological wholeness and social justice while Norman J. Faramelli
examines how conflicts between ecological and social justice concerns might be
understood and overcome. A report by the Board (authored by R. J. Ogden and
Owens) integrates the conclusions of the two task forces, one on justice and the other
on ecology, into a unified understanding of ecojustice. Also included are previously-
published articles by Phyllis Trible on the Priestly story of creation in Genesis and by
John B. Cobb on the role of the local church in encouraging sustainable lifestyles.

Slattery, Patrick. Caretakers of Creation: Farmers Reflect on Their Faith and Work.
Minneapolis, Minn.: Augsburg, 1991.

Slattery provides a collection of first-person accounts by midwestern farmers of

their lives, work, and values. Recurring themes include: concern for the future of
family farming, the importance of caring for the land, the struggles and joys of
producing food from the soil, the religious significance of living close to and
working with the Earth, the importance of rural communities and churches, and the
need for more sustainable farming methods. Interviewees include: farmers (some
with theological training) from Illinois, North Dakota, Wisconsin, Minnesota, and
Iowa, as well as a rural priest who, in an earlier ministry, encouraged his urban
parishioners to grow their own food. Religious affiliations include: Lutheran,
Catholic, United Church of Christ, and “almost Amish.”

Sleeth, Matthew. Serve God, Save the Planet: A Christian Call to Action. White River
Junction, VT: Chelsea Green Publishing, 2006.

This book written by a former medical doctor is a testimony of how the author and his
family “downsized” their life in order to care for God’s creation. Drawing on science
and religion, Sleeth builds a bridge between environmentalists and mainstream
Christians. He and his family are harbingers of the creation care movement, which
calls on all those who love God to love our planet. Sleeth shares how material
downscaling led his family to healthier lifestyles, stronger relationships, and richer
spiritual lives.

Snyder, Howard A. Liberating the Church: The Ecology of Church and Kingdom. Downers
Grove, Ill.: InterVarsity Press, 1983. Reprint. Eugene, Ore.: Wipf and Stock, 1996.

Snyder presents an ecological perspective on the Church as the community of God—

the liberating agent of God’s kingdom— both in terms of the Church’s impact on
society and the physical environment, and in terms of the dynamic relationships
existing among the Church’s constituent parts. Snyder focuses primarily on local
churches in the North American Evangelical tradition, which he sees as captive to
cultural assumptions about material posessions, institutional organization, power, etc.,
and operating in a global context increasingly characterized by environmental and
 economic concerns, technological materialism, and a concentration of power. After
sketching his ecological perspective and utilizing it to examine models of the Church
as sacrament, community, servant, and witness, he discusses specific topics such as
ministry, theology, scripture, and lifestyle.

Sobosan, Jeffrey G. Romancing the Universe: Theology, Science and Cosmology. Grand Rapids:
Eerdmans, 1999.

In Romancing the Universe Sobosan lays the groundwork for an aesthetics that
acknowledges, describes, and pursues beauty in formulating a theological/cosmological
vision that is attentive to the linkages that prevail among all parts of the universe. In so
doing, he argues that the narcissistic spirit of humanity is the major threat to this aesthetic
vision, and must be corrected by an ethics of humility. Sobosan’s perspective springs
from the Judeo-Christian tradition, though he touched upon others in supplementary
ways. He also appropriates various scientific perspectives.

Soelle, Dorothee, and Shirley A. Cloyes. To Work and to Love: A Theology of Creation.
Philadelphia, Pa.: Fortress, 1984.

Soelle, an exponent of “political theology” influenced by Marxist thought, sets a

theology of participation in creation through love and work over against the nuclear
and environmental “exterminism” that threatens to undo creation. While noting her
own shift—in response to this threat—from an overemphasis on Christ to an
embracing concern for the sacred Earth, she still insists that liberation is prior to the
affirmation of creation. She argues that capitalism alienates people from both
meaningful work and their own sexuality. Soelle’s alternative vision characterizes
“good work” in terms of self-expression, social- relatedness, reconciliation with
nature, and love in terms of ecstasy, trust, wholeness, and solidarity. She argues that
such work and love fulfills the human need for meaning and communion and
enables people to become co-creators with God, thereby furthering the redemptive
transformation of creation.

Soko, Keith J. "Human Rights and Ecological Duties in Buddhism and Roman
Catholicism: Test Case for a Global Ethic." Ph.D. diss., Marquette University, 2001.

FROM THE PREFACE: “It is one hope that this study will aid in bringing the concept of
human rights into greater dialogue with overall concerns for the environment, and aid in a
greater respect for life in all of its varied forms. In addition, by reviewing the past and
present work of Roman Catholic authors involved in human rights advocacy and
Interreligious dialogue, it hopes to acknowledge and re-emphasize the Catholic, and in
that sense “universal,” contribution in these endeavors.

Sorrell, Roger D. Francis of Assisi and Nature: Tradition and Innovation in Western Christian
Attitudes toward the Environment. New York: Oxford University Press, 1988.
 Sorrell provides a study of Francis’ place in medieval Christian thought about
humankind’s relationship to the rest of creation. Based primarily on the earliest
documents by and about Francis, Sorrell argues that he was a reformer and innovator
within the Christian tradition, rather than a revolutionary or a heretic. Francis’
reactions to and relations with the natural world included traditional elements as well
as highly original ones—but even the latter must be interpreted in the context of
medieval thought and piety. Among Francis’ innovations were his nature mysticism,
his regarding nonhuman creatures in familial and chivalric terms, and his inclusion of
them within the scope of Christian mission. Sorrell believes that Francis shows that
the Western Christian tradition of thought about nature has the potential to absorb
profound innovation while also remaining true to its fundamental values.

Southgate, Christopher. “Re-reading Genesis, John, and Job: A Christian’s Response to

Darwinism.” Zygon 46 (2011): 370-395.

ABSTRACT: This article offers one response from within Christianity to the theological
challenges of Darwinism. It identifies evolutionary theory as a key aspect of the context
of contemporary Christian hermeneutics. Examples of the need for re-reading of
scripture, and reassessment of key doctrines, in the light of Darwinism include the
reading of the creation and fall accounts of Genesis 1–3, the reformulation of the
Christian doctrine of humanity as created in the image of God, and the possibility of a
new approach to the Incarnation in the light of evolution and semiotics. Finally, a
theodicy in respect of evolutionary suffering is outlined, in dialogue with recent writings
attributing such suffering to a force in opposition to God. The latter move is rejected on
both theological and scientific grounds. Further work on evolutionary theodicy is
proposed, in relation in particular to the doctrine of creatio ex nihilo.

--------. “Creation as ‘Very Good’ and Groaning in Travail: An Exploration in Evolutionary

Theodicy.” In The Evolution of Evil, edited by Gaymon Bennett, Martinez J. Hewlett, Ted Peters
and Robert John Russell, 53-85. Gottingen: Vandenhoeck & Ruprecht, 2008.

Southgate here proposes a strategy for an evolutionary theodicy founded on four primary
claims: (1) the ontological claim that it was God who created and continues to sustain
both the matter and the natural processes of the universe; (2) the teleological claim that
humans’ freely chosen response to the grace of God is a principal goal—though not the
only one—of God in creation; (3) the claim that God suffers with God’s creation through
self-giving live, of which Christ’s Cross is indicative; and (4) the soteriological claim that
(i) God does not abandon the victims of evolution, and (ii) that humans have a calling,
stemming from the transformative power of Christ’s action on the Cross, to participate in
the healing of the world. As such, Southgate acknowledges that his project engages head-
on the problem of a good God and a “groaning” world.

--------. “The Creatures’ Yes and No to Their Creator: A Proposal in Evolutionary Theology,
Kenotic Trinitarianism, and Environmental Ethics.” In Creation’s Diversity: Voices from
Theology and Science, Issues in Science and Theology 5, edited by Willem B. Drees, Hubert
Meisinger and Taede A. Smedes, 58-77. London and New York: T&T Clark/Continuum, 2008.

ABSTRACT: This essay will explore the contribution that the concept of kenosis in
creation makes to a theology sensitive to the problem of evolutionary suffering. I shall
take issue with a number of the ways in which the concept is currently developed, and
suggest a way in which the concept remains important. I then propose a way of
understanding evolutionary creation, which draws on an unusual combination of
resources – theological, scientific, and poetic. Finally I shall suggest ways in which
human kenosis might help to frame a new environmental ethics consistent with the
theological framework I have outlined.

--------. The Groaning of Creation: God, Evolution, and the Problem of Evil. Louisville, KY:
Westminster John Knox Press, 2008.

In this book, Southgate, a trained biochemist and research fellow in theology, discusses
the problem of evil in Christian theology, offering a vision of theodicy. More
specifically, Southgate proposes an “evolutionary theodicy,” which is informed
particularly by evolutionary theory and current scientific knowledge of the integral role
of pain, suffering, and extinction in evolutionary processes. Southgate focuses on the
self-emptying nature of God (kenosis) and the role of humans as co-creators in the
evolutionary process. Southgate discusses many topics related to this overarching theme,
including God’s co-suffering with creatures, eschatology, vegetarianism, species
extinction, science-religion dialogue, global warming, cosmology, process theology, and
much more.

Spencer, Daniel T. Gay and Gaia: Ethics, Ecology, and the Erotic. Cleveland, Ohio: Pilgrim,
1996.

Spencer presents a liberationist ecological ethic rooted in lesbian and gay male
experience that affirms the necessity of integrating sexuality and spirituality. “Gay” is
the erotic life force that seeks intimacy with others, and “Gaia” is the life force
connecting all things. The same societal forces that attempt to control the erotic,
oppressing gays and lesbians, also drive ecological destruction. Gays and lesbians
thus offer critical and constructive insights for an eco-justice ethic of right
relationships (e.g., the social construction of ideas of nature, humanity, and God;
values of diversity and bodily integrity; and the ethical significance of social and
ecological “location”). Spencer critiques both current forms of Christian ecological
ethics (e.g., biblical stewardship [Douglas John Hall], Christian realism [James Nash],
process theology [John B. Cobb, Jr., and Charles Birch], and feminist theology
[Rosemary Radford Ruether]) from a gay/lesbian liberationist perspective as well as
from the environmental praxis of gay and lesbian communities.

Spencer, Daniel, and James Martin-Schramm, eds. "Festschrift for Larry L. Rasmussen."
Union Seminary Quarterly Review 58.1-2(2004).
 This special issue of the journal is a Festschrift for Larry L. Rasmussen. It reviews
his career as a Christian ethicist, much of which has been devoted to environmental
ethics. Contributors include: Douglas John Hall, Aruna Gnandason, Nancie Erhard,
Cynthia Moe-Lobeda, Beverly Harrison, and Emilie Townes.

Spretnak, Charlene. States of Grace: The Recovery of Meaning in the

Postmodern Age. San Francisco, Calif.: HarperSanFrancisco, 1991.

An interfaith approach to retrieving the insights of the great “wisdom traditions” in

order to move past the destructive practices and failed assumptions of modernity into
an ecological postmodernism. Each of the wisdom traditions that Spretnak examines
has its own particular strength or focus of attention, which she explores in successive
chapters: Buddhism and the nature of mind, Native American spirituality, Goddess
spirituality, the bodies of persons and the Earth, the semitic traditions (e.g., Judaism,
Christianity, Islam), and community and social justice. The concluding chapter
critiques both modernity and deconstructive postmodernism while also revealing how
the spiritual yearnings of each provide openings into dialogue with the wisdom
traditions. Two appendices further analyze deconstructive postmodernism.

Spring, David, and Eileen Spring, eds. Ecology and Religion in History. Basic Conditions of
Life series. New York: Harper and Row, 1974.

The editors present a collection of previously published essays, including White’s

“Historical Roots of the Ecologic Crisis” (q.v.), several critical responses to it, and a
similar argument by historian Arnold Toynbee. Theologian John MacQuarrie
proposes an “organic” model for God’s relation to the world; Old Testament scholar
James Barr questions claims that science, technology, and environmental
degradation are rooted in the Bible; Lewis Moncrief attributes the crisis to cultural,
political, and economic, rather than religious, developments; geographer Yi Fu Tuan
demonstrates the divergence between ideals and behavior regarding the environment
by utilizing examples from Europe and China; and microbiologist Ren Dubos
defends the tradition of the transformative stewardship of nature that follows St.
Benedict over and against the preservationist approach, which emulates St. Francis’s
reverence for nature.

Steck, Odil Hannes. World and Environment. Nashville, Tenn.: Abingdon, 1980.

This text is perhaps one of the earliest book-length treatments of the Bible from an
ecological perspective. Each of its two major parts, the Old Testament and the New
Testament, briefly describes the environmental context of each community, examines
key texts, and discusses themes that emerge from those examinations. Though he
stresses the contrast of ancient and modern attitudes and circumstances, Steck finds
enduring validity in the biblical view. Humans and other creatures are encompassed
within a single, primal order that reveals itself as the divine gift of life and this divine
life is not at any creature’s disposal. Only God controls the life-breath of created
 beings. Jesus is God’s entry into the natural world, and although human self-
centeredness is paramount, faith is also active, particularly in relation to the
expectation of the salvation of all things.

Steiner, Gary. “Descartes, Christianity, and Contemporary Speciesism.” In A Communion of

Subjects: Animals in Religion, Science, and Ethics, edited by Paul Waldau and Kimberley
Patton, 117-131. New York: Columbia University Press, 2006.

Stewart, Claude Y. Nature in Grace: A Study in the Theology of Nature. National Association
of Baptist Professors of Religion Dissertation Series, no. 3. Macon, Ga.: Mercer University
Press, 1983.

Stewart offers an analysis and critique of three theological responses to the “dis-
gracing” of nature in modern thought: the Neo-Reformation approach of Paul Santmire,
John Cobb’s Whiteheadian theology, and the Neo-Catholic theology of Teilhard de
Chardin. Special attention is given to each writer’s concept of nature (particularly how
they relate the impersonal to the personal) and their models of the God-world
relationship (monarchial, processive-organic, or agential). Stewart believes that these
approaches can be integrated into an alternative based on the model of God-as-agent, in
which the world, comprising the distinct realms of both nature and personalities, is seen
as the unitary action of a personal God.

Stivers, Robert L. “The Ancient Forests of the Pacific Northwest: The Moral Debate.”
Theology and Public Policy 5, no. 2 (fall 1993): 27–48.

Stivers interprets the ancient forests controversy on the basis of the ethical ideal of
integrity, which has three dimensions: personal, social (sufficiency, justice, equality),
and natural (sustainability of species and ecosystems). He examines the issues of forest
preservation, forestry practices, and economic depression in forest communities,
showing how this seemingly local issue has wider ideological, spiritual, and ethical
implications.

--------. Hunger, Technology, and Limits to Growth: Christian Responsibility for Three
Ethical Issues. Minneapolis, Minn.: Augsburg Publishing House, 1984.

As an affluent American Christian, Stivers struggles with the hunger, technology, the
limits of growth, and the unresolved dilemma of choosing between the personal paths
of rigorous discipleship and responsible consumption. Each of the problem areas—
widespread poverty and malnutrition, alienation and participation in a technological
society, limits to growth, and achieving a sustainable society—are examined in turn.
As resources for dealing with these, Stivers offers a theological dynamic of gift,
openness, and response based on the biblical prophetic tradition and Jesus’ revelation
of God’s community of love and justice, and also the ethical principles of justice,
participation, sustainability, and sufficiency. He emphasizes the fundamental unity of
rigor and responsibility, but gives priority to the latter and offers several general
recommendations for appropriate social policy.
--------. The Sustainable Society: Ethics and Economic Growth. Philadelphia, Pa.: Westminster
Press, 1976.

Stivers assesses the debates about the possibility and desirability of unlimited
economic growth from a Christian perspective, utilizing environmental soundness and
human welfare as key criteria. He looks at the arguments of each side and at the
material and ideological factors driving growth. Reviewing the costs and benefits of
growth, the ethical issues of freedom, and the distribution of costs and benefits, he
concludes that what is needed is selective growth in a sustainable society. Key
components of such a society would include: an equilibrium economy in which
population and capital are essentially stable, a globally-oriented but decentralized
political system; and a new worldview characterized by appreciation of nature,
religious repentance, hope, new attitudes toward technology and economy, the
renunciation of force and injustice, and a greater concern for future generations.

Stivers, Robert L, and Jaydee Raymond Hanson, eds. Globalization and the Environment.
Louisville, KY: Presbyterian Church USA, 2003.

Stoll, Mark R. Inherit the Holy Mountain: Religion and the Rise of American
Environmentalism. New York: Oxford University Press, 2015.

In Inherit the Holy Mountain, historian Mark Stoll introduces us to the religious roots of
the American environmental movement. Religion, he shows, provided environmentalists
both with deeply-embedded moral and cultural ways of viewing the world and with
content, direction, and tone for the causes they espoused. Stoll discovers that specific
denominational origins corresponded with characteristic sets of ideas about nature and
the environment as well as distinctive aesthetic reactions to nature, as can be seen in key
works of art analyzed throughout the book. Stoll also provides insight into the possible
future of environmentalism in the United States, concluding with an examination of the
current religious scene and what it portends for the future.

--------. Protestantism, Capitalism, and Nature in America. Albuquerque, NM: University of

New Mexico Press, 1997.

Correcting tendencies to view environmentalism as a recent, unprecedented

phenomenon, and explaining that people too often overlook the impact religion has
had on environmental issues, Stoll argues that American traditions relating to the
exploitation and preservation of nature have roots in Protestant Christianity, especially
the Calvinist and Puritan traditions. In part one, Stoll describes the manner in which
Protestant doctrine implicitly and explicitly bears upon nature and how it influences
the lives and ethics of its adherents and their offspring. In part two, Stoll presents a
series of biographical sketches, from colonial times to the present, that represent
industrial exploitation of nature and explain the development of an ideology regarding
the love of nature. He also argues that each of these perspectives bears the marks
(e.g., the spirit and values) of Protestantism, even though some of them have
 seemingly abandoned their Christian heritage.

Stone, Glenn C., ed. A New Ethic for a New Earth. F/M/N Papers, no. 2. New York:
Friendship Press, 1971.

Stone has compiled a second collection of papers from the Faith-Man-Nature Group
(see also “Faith-Man-Nature Group”), this time from its Fourth National Conference
(1969), together with papers from the National Council of Churches’ Section on
Stewardship and Benevolence. The book opens with a preface by Senator Gaylord
Nelson and concludes with a conference statement calling on all people to join in
facing the urgent environmental crisis. Also included are philosophical, theological,
scientific, and artistic perspectives on nature (Daniel Day Williams, Francisco J.
Ayala, Tom F. Driver, Raymond J. Seeger); theological and biblical approaches to
environmental issues (Julian N. Hartt, Peter A. Jordan, W. Lee Humphreys, Frederick
Elder), and essays on the role of religious vision and the church in relation to the
transformation of human-Earth relations (Scott I. Paradise, Robert Theobald).

Sturm, Douglas. Solidarity and Suffering: Toward a Politics of Relationality. Albany, N.Y.:
State University of New York Press, 1998.

Sturm examines a variety of issues—human rights, economics, religion, social

conflict, and the environment—from the standpoint of a politics of relationality that
views persons as members of a community of interdependent parts of the whole
biosphere. The politics of relationality presupposes an ontology of relationality
(Alfred North Whitehead), emphasizes justice as solidarity, stresses the quality of
relationships as the criterion for social well-being, and construes religious faith as
“appreciative awareness.” In the section on ecology and social justice, Sturm argues
that both the social and the ecological crises are crises of faith. Sturm also relates the
holistic and biocentric “ecological principle” to “koinonology,” a form of moral
reflection that evaluates actions in terms of their contribution to enhancing the life of
the community as a whole.

Styles, John. The Animal Creation: Its Claims on Our Humanity Stated and Enforced.
London: T. Ward, 1839. Reprint. Lewiston, N.Y.: E. Mellen Press, 1997.

Originally published in 1839, this pioneering statement on animal welfare by an

Anglican clergyman provides a catalogue of contemporary animal abuse and argues
for the humane treatment of animals on the basis of both natural and revealed
theology. Styles’ natural theology appeals to the argument from design, reasoning
that since God has created the world according to principles of beneficence and
harmony, humans ought to imitate God by treating animals humanely. His revealed
theology argues from scriptural teachings of consideration for animals, and from the
example of Christ’s tenderness, compassion, and love. Styles’ concern is with
domestic rather than wild animals; and while he condemns causing pain to animals,
he does not oppose killing them for food, nor does he develop a consistent
philosophical position. Comstock’s introduction provides an overview and critique.
Suh, Chul Won. The Creation-Mediatorship of Jesus Christ: A Study in the Relationship between
the Incarnation and the Creation. Amsterdam: Rodopi, 1979.

While some 20th-century theologians maintain that the New Testament meely attests to
the historical person Jesus of Nazareth, Suh, in her theological treatise The Creation-
Mediatorship of Jesus Christ, asks what kind of theological repercussions may the flesh-
and-blook Jesus have had for physical earthly reality. Though Jesus is traditionally
understood to stand between God and the realm of the physical creation, how did Jesus’
presence in the world change the dynamic between the divine and earthly spheres? Suh
offers various answers to this and other questions through an analysis of the thought of
Karl Barth, Karl Rahner, Hendrikus Berkhof, Abraham Kuyper, Irenaeus of the second
century and Duns Scotus.

Swedish, Margaret. Living Beyond the "End of the World": A Spirituality of Hope. Maryknoll,
NY: Orbis Books, 2008.

This book presents an overview of the many challenges currently facing the Earth
community, including problems related to environmental disasters, climate change, fossil
fuel, overconsumption, economic collapse, the US democracy, and experiences of
alienation from the natural world. Swedish draws on ecological theology and spirituality
to propose an “ecological hope” that addresses those challenges and lays the groundwork
for the construction of a new human being and a new civilization, which would promote
actions that leave a vibrant and thriving world for future generations.

Swimme, Brian, and Thomas Berry. The Universe Story: From the Primordial Flaring Forth
to the Ecozoic Era—A Celebration of the Unfolding of the Cosmos. San Francisco, Calif.:
HarperSanFrancisco, 1992.

A cosmologist and a historian of cultures collaborate to provide a narrative of

“cosmogenesis” for the general reader, in the belief that our distorted mode of human
presence on the Earth results from the lack of such a comprehensive story of the
universe and our place within it. Their telling is based upon current scientific views of
the origins and development of the Earth and its life, but also expresses the idea that
the purpose of this process is the celebration of the sheer joy of existence, life, and
consciousness. They speculate that, having reached a biological and ecological
watershed where humans have become the determining factor in the future of life on
Earth, we may be entering an “ecozoic era” centered on the reality of Earth as a
single planetary community, and this era requires a creative, balanced, mutually-
enhancing relationship between humans and the Earth.

Tarakieshwar, Nalini, Aaron Swank, et al, eds. "The Sanctification of Nature and Theological
Conservatism: A Study of Opposing Religious Correlates of Environmentalism." Review of
Religious Research 42.4(2001): 387-404.
 This article explores the findings in a survey that linked Christian beliefs in the
Presbyterian Church, USA with environmental beliefs. The study found that
theological conservatism was linked with lower concern and care for the environment
while a strong belief in the sanctity of nature was associated with more “pro-
environment” behaviors.

Taylor, Dorceta E. “Women of Color, Environmental Justice, and Ecofeminism.” In

Ecofeminism: Women, Culture, Nature, ed. Karen J. Warren, 38–81. Bloomington, Ind.:
Indiana University Press, 1995.

Argues that, while ecofeminism focuses largely on gender issues, women-of-color

environmental activists also deal with the dimensions of race and class. In addition,
women-of-color activists are usually less alienated from traditional religious beliefs
and institutions than ecofeminists. The article also includes a history of the
environmental justice movement and notes its divergences from, and tensions with,
the agendas of more traditional environmental organizations.

Taylor, Sarah McFarland. Green Sisters: A Spiritual Ecology. Cambridge, MA: Harvard
University Press, 2007.

This book is about “green sisters,” which is a name for environmentally engaged Catholic
nuns. The author is a scholar of religious studies and ethnography, and although she is
not herself a Catholic or a practitioner in a religious order, she has intimate knowledge of
the ideas and practices of the green sisters. The sisters ground their spirituality in
sustainable practices, such as organic gardening, building green housing, using green
technologies (e.g., solar panels, compost toilets, hybrid vehicles), and more. The
chapters in the book discuss these practices along with many other themes related to the
intersection of Catholicism (and Christianity in general) with ecology, including
discussions of food, agriculture, saving seeds, monasticism, the Ecozoic Era (Thomas
Berry), and various ecologically-oriented rituals and prayers.

--------. "Sisters of Earth: Catholic Nuns Reinhabiting Religion at Genesis Farm." Ph.D. diss.,
University of California, Santa Barbara, 1999.

From Abstract: This dissertation brings to light a contemporary movement of

ecologically minded Roman Catholic nuns in America. Largely inspired by the work
of theologian and Passionist priest Thomas Berry, these nuns have created a growing
network of “Earth Literacy” centers, organic community-supported farms, and related
earth ministries. Focusing on the case study of Genesis Farm, I look at the ecologically
conscious ways that sisters “reinhabit” their land as they also “reinhabit” their vows
and spiritual traditions. This study not only provides a window into a novel and
compelling cultural development within the American religious landscape, but it
explores the overall movement's significance for the study of women, religion, and
ecology, as well as the implications for redefining existing categories of religion and
culture.
Teilhard de Chardin, Pierre. The Hymn of the Universe. Translated by Simon Bartholomew.
New York: Harper and Row, 1965.

In contrast to the “scientific” approach taken in The Phenomenon of Man, Teilhard

writes here in a more personal, mystical, and poetic vein about the spiritual
significance of the material world and its role in the ascent of humanity and the cosmos
toward God. Included in this book are “The Mass in the World,” which speaks of
Christ’s presence radiating out from the eucharistic elements into the entire universe;
“Christ in the World of Matter,” three narratives of mystical visions of the cosmic
Christ; “The Spiritual Power of Matter,” a symbolic story of an encounter with the
personification of matter, which includes a “Hymn to Matter;” and “Pens es,” short
meditations selected from published and unpublished writings on the themes of “The
Presence of God in the World,” “Humanity in Progress,” “The Meaning of Human
Endeavor,” and “In the Total Christ.”

--------. The Phenomenon of Man. Translated by Bernard Wall. New York: Harper and Row,
1965.

Teilhard, a Jesuit and paleontologist, sought a synthesis of evolutionary science and

Christian theology, but the Roman Catholic authorities forbade the publication of his
writings during his lifetime. Here he claims to present a purely descriptive account of
the world as known by science, as an evolutionary process rising to higher and higher
levels of structural complexity and interior consciousness, a process centered on
humanity but pointing beyond the present to the “Omega point” in which the universe
reaches a spiritual and hyper-personal union with God, who draws the process
forward. In human beings, evolution becomes conscious of itself, and by their efforts
toward greater social cooperation evolution advances toward the next stage; in
Christianity, the Omega point is already present and effectual. Although Teilhard’s
vision of “cosmogenesis” has been criticized as anthropocentric, he has been a major
influence on ecotheologians such as Thomas Berry.

Terhaar, Terry L. "Nature, Trauma, and the Soul: The Mystical Experience in Nature as
Wellspring of Spiritual Values." Ph.D. diss., Yale University, 2005.

From Abstract: This study explores what is understood about the phenomenon known
as the mystical experience in nature. Findings indicate that the mystical experience in
nature is phenomenologically different and distinct from general states of religious or
spiritual thoughts, feelings, perceptions, or beliefs about nature. The phenomenon
does not represent a variation, lesser form of expression, pathological condition, or
wishful thinking about these states. However, people who have never experienced the
phenomenon usually mistake it for other anomalous phenomena or general states of
religiousness or spirituality. Results indicate that the mystical experience in nature
facilitates the formation and expression of environmental spiritual values. It also
influences the development and expression of ethical frameworks that govern human
interactions with the natural world. The study reveals that mystical experiences in
nature may have an influence on environmental policy and management decisions.
 Finally, while the focus of the study is on intense positive experiences of nature, the
study briefly considers intense negative or traumatic experiences in nature. Both types
of intense experience may be an adaptive feature of human consciousness.

Theokritoff, Elizabeth. Living in God's Creation: Orthodox Perspectives on Ecology. Crestwood,

NY: St. Vladimirs Seminary Press, 2009.

In this book, Dr. Elizabeth Theokritoff, an orthodox theologian, articulates a

comprehensive and accessible exposition of Orthodox perspectives on environmental
issues. She presents a compelling account of an ecological vision implicit Orthodoxy, a
vision for which creation is understood as an epiphany of God and the human is
understood as a link in the interconnected unity of Creator and creation. The author
draws on a variety of sources, including the Fathers, the liturgy, saints' lives,
contemporary commentary, and on practical examples from experience.

Thomas, Keith. Man and the Natural World: Changing Attitudes in England 1500–1800.
New York: Pantheon Books, 1983.

Thomas charts some of the changes in attitudes toward the natural world as well as
the human role within the natural world as they are expressed in England during the
sixteenth through eighteenth centuries. These include new ways of perceiving and
classifying nature; the emergence of new sentiments regarding animals, plants, and
landscapes; the erosion of the sharp boundary between humans and other species;
and challenges to the ruthless domination of nature for human advantage. Christian
beliefs play a role in this story, from justifying anthropocentric beliefs about human
uniqueness and superiority to supporting kindness toward animals. It is in this period
spanning the sixteenth through eighteenth centuries, that Thomas finds the roots of
our present day dilemma—how to reconcile our valuing of nature with the
exploitation on which our way of life depends.

Thomas, Richard B. "Promoting Ecological Consciousness in the Classroom: A Search

for Spiritual Union." Ph.D. diss., University of North Carolina at Greensboro, 1994.

From Abstract: The necessity of promoting an ecologically based curriculum is

examined from both an educational and spiritual perspective. Beginning with a
reflection upon the people, events, and experiences that have shaped my acceptance of
Catholicism, my interest in the study of nature, and my decision to chose teaching as a
career, this dissertation attempts to seek within the Catholic spiritual tradition a valid
position from which I can address, as an educator, questions concerning humanity's
ethical treatment of nature.

Thompson, Andrew R. H. Sacred Mountains: A Christian Ethical Approach to Mountaintop

Removal. Lexington, KY: University of Kentucky Press, 2015.

On a misty morning in eastern Kentucky, cross-bearing Christians gather for a service on

a surface-mined mountain. They pray for the health and renewal of the land and for their
 communities, lamenting the corporate greed of the mining companies. On another day, in
southern West Virginia, Andrew Jordon hosts Bible study in a small cabin overlooking a
disused 1,400-acre surface mine. He believes his efforts to reclaim sites like these
represent responsible environmental stewardship. In Sacred Mountains, Andrew R. H.
Thompson highlights scenes such as these in order to propose a Christian ethical analysis
of the controversial mining practice that has increasingly divided the nation and has often
led to fierce and even violent confrontations. Thompson draws from the arguments of H.
Richard Niebuhr, whose work establishes an ideal foundation for understanding
Appalachia. Thompson provides a thorough introduction to the issues surrounding
surface mining, including the environmental consequences and the resultant religious
debates, and highlights the discussions being carried out in the media and by scholarly
works. He also considers five popular perspectives (ecofeminism, liberation theology,
environmental justice, environmental pragmatism, and political ecology) and offers his
own framework and guidelines for moral engagement with the subject.

Thompson, Joseph M. Justice and Peace: A Christian Primer. Maryknoll, NY: Orbis, 1997.

This textbook (2nd edition; revised and updated) provides students in religious studies
with an introduction to issues such as colonialism, third world poverty, environmental
degradation, globalization, and ethnic conflicts, and with Christian resources to
address these issues. Chapter three focuses specifically on “Population Explosion,
Resource Depletion, and Environmental Destruction.” The final section offers
students resources for getting involved in the specific issues addressed by the book,
including environmental issues.

Thottakara, Augustine. Eco-Dynamics of Religion: Thoughts for the Third Millennium.

Bangalore, India: Journal of Dharma and Dharmaram Publications, 2000.

Tillett, Sarah. Caring for Creation: Biblical and Theological Perspectives. Oxford, UK:
Bible Reading Fellowship, 2005.

Those interested in conservation from a Christian perspective will find this book
interesting and worthwhile. It combines twelve biblical reflections from various
authors with stories from A Rocha’s work around the world. The book has a truly
international feel – with chapters from Vinoth Ramachandra, Eugene Peterson and
James Houston and stories from nine different A Rocha projects. Other contributors
include eminent scientists Sir Ghillean Prance, Professor RJ Berry, Sir John
Houghton and A Rocha’s own Peter and Miranda Harris.

Tillich, Paul. “Man and Earth.” In The Eternal Now, 66–78. New York: Charles Scribner’s
Sons, 1963.

In his sermon on Psalm 8, Tillich examines how Christian messages apply to

contemporary situations in which humanity literally holds the power to destroy the
Earth. He argues that the theme of humanity’s relationship to the universe, which has
heretofore been peripheral in Christian thought, must now become central to that
 thought. The Christian answer to the problem of human power, according to Tillich,
lies in God as the Ground of all being, the eternal presence that gives significance to
the smallest thing. For Tillich, the human spirit is the entity that can consciously
recognize that all things are made manifest within the “ground of all being.”

--------. “Nature and Sacrament.” In The Protestant Era, trans. James Luther Adams, 94–112.
Chicago, Ill.: University of Chicago Press, Phoenix Books, 1957.

Tillich argues for a “realistic” understanding of the intrinsic relationship between the
sacraments and natural elements (e.g., water, wine, bread, and spoken words) that are
utilized in sacramental rituals. These elements have an inherent natural power that
enables them to serve as bearers of sacral power, although they can only become
sacraments in relation to faith in New Being. This implies a realistic and historical
understanding of nature itself as the bearer and object of salvation, a notion that
Tillich supports with examples of meaning and power experienced in nature.

--------. “Nature, Also, Mourns for a Lost Good.” In The Shaking of the Foundations, 76–86.
New York: Charles Scribner’s Sons, 1948.

In this sermon on Psalm 19, Romans 8, and Revelation 21, Tillich affirms that
humanity and nature belong together in their created glory, tragedy, and salvation.
Nature’s glory is terrible as well as beautiful; its tragedy is its suffering and its
transitoriness. Nature’s salvation is dependent on human salvation. Tillich argues that
biblical symbols of new creation, the resurrection of the body, and the sacraments are
indicators of forces of salvation operating in the present world that will help to
overcome the forces of tragedy in the universe.

Tinker, George E. “The Integrity of Creation: Restoring Trinitarian Balance.” Ecumenical

Review 41, no. 4 (October 1989): 527–36.

Tinker, a Native American (Osage-Cherokee) theologian, argues that the integrity of

creation is the foundation for justice and peace, and that “trinitarian balance” requires
a strong affirmation of the doctrine of creation. He also argues that a theology of
creation must include a theology that affirms, with Native peoples, the sacredness of
the natural world and that recognizes that humans are part of creation, and that all
things are inter-related.

Tofaeono, Ama'amalele. Eco-Theology: Aiga--The Household of Life: A Perspective from

Living Myths and Traditions of Samoa. Erlangen: Erlangen Verlag fur Mission und Okumene,
2000.

The aim of this dissertation is to construct a contextual eco-theology from a Samoan

perspective. By ecology, the author means ecos – household or aiga in Samoan. In
Samoan, aiga – household structure – and tamaoaiga– economic welfare and its
administrative or parenting principles – are intimately related. After describing the
historical period enculturation, and the economic, political and environmental context
 of Samoa, the author explores such theological loci as creation, Trinity, Christology,
and pneumatology, from a contextual, eco-theological perspective.

Tollefsen, Torstein. "The Ethical Consequences of the Christian Conception of Nature as

Created by God." St. Vladamir's Theological Quarterly 45.4(2001): 395-408.

This article explores the connection between creation and salvation in Orthodox
theology. The author argues that human beings, as microcosm, are the mediator
between the world and God and that this inherently implies an obligation on the part
of humanity toward the rest of creation. He draws heavily on the thought of Maximus
the Confessor and Gregory of Nyssa in developing his argument.

Toly, Noah J. and Daniel I. Block, eds. Keeping God's Earth: The Global Environment in
Biblical Perspective. Downers Grove, IL: InterVarsity Press, 2010.

This book is a collection of essays by various scholars who explore Christian responses to
environmental issues, with particular attention to “creation care” and Evangelical
perspectives on the environment. The essays cover a variety of topics, including
questions of biblical theology and environmental ethics as well as issues related to
specific environmental problems, including issues of biodiversity, water, and climate
change. The contributors to this volume come from a variety of disciplines of research,
from biophysical sciences to theology and the humanities.

Toolan, David. At Home in the Cosmos. Maryknoll, NY: Orbis, 2001.

After reviewing the creation stories from biblical sources and from scientific
materialism, the author, influenced by the works of Teilhard and Thomas Berry,
discusses spirituality and theology from the perspective of the “new physics.” He
addresses some traditional theological doctrines, including Christology and
ecclesiology from the perspective of the “new story.” The final part of the book
focuses on ethics and the human “place” in this new story as “citizens of earth.”

Torrance, Robert M. Encompassing Nature: A Sourcebook. Washington, D.C.: Counterpoint,

1998.

A massive anthology of primary texts from world scriptures and the writings of
philosophers, theologians, poets, scientists, and others on “nature”—from abstract
theorizing to concrete description—from ancient times until the eighteenth century.
Beginning with a “Prelude” of selections from more recent children’s stories, the
book gives selections by and about tribal cultures, ancient Near Eastern and Indian
texts, and Chinese and Japanese writings up through the eighteenth century. The
bulk of the book is devoted to Western literature from Ancient Greece to the Age of
the Enlightenment. While there are many selections by ancient and medieval
theologians and by later religious poets, such as John Milton and George Herbert,
there are few from theologians during the Reformation and after (though texts by
Richard Hooker, Jonathan Edwards, and Gilbert White are included). An
 immensely impressive and useful companion volume to Clarence Glacken’s,
Traces on the Rhodian Shore (q.v.).

Traina, Cristina L. H. “Creating Global Discourse in a Pluralist World: Strategies from

Environmental Ethics.” In Christian Ethics: Problems and Prospects, eds. Lisa Sowle Cahill
and James F. Childress, 250–64. Cleveland, Ohio: Pilgrim, 1996.

Traina confronts the postmodern problematic of needing to take common action

against threats to the global environment in the absence of legitimate global
foundations, norms, or visions. Three efforts to steer between cultural imperialism and
moral relativism (J. Baird Callicott, James Gustafson, and Rosemary Radford Ruether)
are examined with particular attention to the role of science in ethical arguments,
which Traina finds necessary but insufficient.

Transformation: An International Evangelical Dialogue on Mission and Ethics. Special Issue

on Christianity and the Environment. 16.3(July/September 1999).

This special issue of the journal Transformation includes the following articles, with
responses: “A Christian approach to the environment” by Sam Berry; “Why aren't
more church people interested in the environment?” by Hugh Montefiore; “Theology
and ethics of the land” by Chris Wright; "The New Testament teaching on the
environment” by Ernest Lucas; and “Christians, environment and society” by Michael
Northcott.

Tucker, Gene M. “Rain on a Land Where No One Lives: The Hebrew Bible on the
Environment.” Journal of Biblical Literature 116, no. 1 (1997): 3–17.

Tucker investigates biblical views on the place of human beings in creation through an
exploration of nature/culture relations in the Hebrew Bible. While some texts tend to
identify the goodness of creation with the world as transformed by human culture,
Tucker demonstrates that other texts (especially Job and Psalm 104) challenge
anthropocentrism and impose limits on human utilization of the natural world. He
concludes by stating that they have a common theocentric worldview in which
humans have a distinctive place in creation, but he argues that this special role is more
properly conceived as a responsibility to care for and/or to preserve, rather than a right
to destroy and exploit.

Tucker, Mary Evelyn and John Grim, eds. Living Cosmology: Christian Responses to Journey
of the Universe. Maryknoll, NY: Orbis Books, 2016.

Prominent theologians, ethicists, scientists, and activists explore specifically Christian

responses to the Universe Story and its implications for the contemporary environmental
crisis. Beginning with excerpts from recent statements by Pope Francis and the
Ecumenical Patriarch Bartholomew, the book includes contributions by John Haught, Ilia
Delio, Catherine Keller, Larry Rasmussen, and more.
--------. Worldviews and Ecology: Religion, Philosophy, and the Environment. Maryknoll,
N.Y.: Orbis, 1994.

This volume presents papers on the role of worldviews, particularly religious ones, in
responding to the environmental challenge. Introductory essays explore necessary
spiritual resources that aid us in transcending an ever-present “Enlightenment
mentality” (Tu Wei-Ming). Additional essays in this section present prospects for a
scientifically and culturally grounded international environmental ethic (J. Baird
Callicott). Subsequent essays explore a wide range of religious traditions: Native
North American (John Grim), Judaism (Eric Katz), Christianity (Jay McDaniel), Islam
(Roger E. Timm), Baha’i (Robert A. White), Hinduism (Christopher Key Chapple),
Buddhism (Brian Brown), Jainism (Michael Tobias), Taoism, and Confucianism
(Mary Evelyn Tucker). A final group of essays on contemporary ecological
perspectives examine topics such as: the ecological worldview (Ralph Metzner),
cosmology and ethics (Larry L. Rasmussen), ecofeminism (Charlene Spretnak),
Whitehead’s philosophy (David Ray Griffin), deep ecology (George Sessions),
“Ecological Geography” (Thomas Berry), and cosmogenesis (Brian Swimme).

Tucker, Mary Evelyn, John Grim, and Andrew Angyal. Thomas Berry: A Biography. New
York: Columbia University Press, 2019.

Thomas Berry (1914–2009) was one of the twentieth century’s most prescient and
profound thinkers. As a cultural historian, he sought a broader perspective on humanity’s
relationship to the earth in order to respond to the ecological and social challenges of our
times. This first biography of Berry illuminates his remarkable vision and its continuing
relevance for achieving transformative social change and environmental renewal.

Tull, Patricia K. Inhabiting Eden: Christians, the Bible, and the Ecological Crisis. Louisville,
KY: Westminster John Knox Press, 2013.

Tull looks to the Bible for what it can tell us about our relationships, not just to the earth
itself, but also to plant and animal life, to each other, to descendants who will inherit the
planet from us, and to our Creator. She offers candid discussions on many current
ecological problems that humans contribute to, such as the overuse of energy resources
like gas and electricity, consumerism, food production systems--including land use and
factory farming--and toxic waste. Each chapter concludes with discussion questions and a
practical exercise, making it ideal for both group and individual study.

U. S. Conference of Catholic Bishops. “Renewing the Earth.” Origins 21, no. 27 (12
December 1991): 425–32.

This key Catholic statement highlights the moral dimension of the environmental
crisis; stresses the connections between ecology, justice, and peace; and links the
mistreatment of the natural world to the diminishment of human dignity. Other key
themes and topics include: Catholic responses to environmental threats, the relevance
of ideas from Catholic social teaching such as the common good, respect for life, and
 authentic development; a critical approach to concerns about population growth and
ideas about creation and humanity that are at variance with Catholic teaching; and
humans as stewards and co- creators. It concludes by calling Catholics and other
persons of good will to action and dialogue thereby offering a word of hope.

Van Dyke, Fred. Between Heaven and Earth: Christian Perspectives on Environmental
Protection. Santa Barbara, CA: ABC-CLIO, 2010.

This book provides a comprehensive account of Christian environmental ethics. The

author, a professor of biology, gives an overview of the entire history of Christian
perspectives on environmental issues. The book begins with chapters that frame that
complex issues regarding the relationship between Christian faith and environmental
ethics. The following chapters chart a history that proceeds through biblical
understandings of the environment, the relationship of the Church to the environment, the
industrial revolution, theological responses to the ecological crisis, the beginnings of
Christian environmental activism, and the emergence of Christian conservation
organizations. The book concludes with chapters that propose a comprehensive Christian
environmental ethic with a view toward the future.

Van Dyke, Fred G., Raymond Brand, David Mahan, and Joseph Sheldon. Redeeming
Creation: The Biblical Basis for Environmental Stewardship. Downers Grove, Ill.: InterVarsity
Press, 1996.

The authors draw on both their knowledge as scientists and their experience as teachers
in the Evangelical community in order to provide an accessible but substantial
introduction to environmental stewardship. According to Van Dyke et al., the Christian
view of the world as created and sustained by God, and the human privilege and
responsibility of carefully managing the created order, provide the only solid non-
anthropocentric basis for environmental values and ethics. Christians, individually and
collectively, should exercise rightful dominion and work toward the restoration and
redemption of creation. The authors also argue that more attention needs to be given to
the training of environmental professionals who are dedicated to stewardship and the
reformation of resource management agencies.

Van Houtan, Kyle S. and Michael S. Northcott. Diversity and Dominion: Dialogues in Ecology,
Ethics, and Theology. Eugene, OR: Cascade Books, 2010.

This is a collection of essays by various scientists, philosophers, and theologians who

explore issues at the intersection of ecology, ethics, and Christianity. This
interdisciplinary book comes from a series of lectures at Duke Divinity School in 2005.
The essays aim reconstructs and critiques the discourses that shape the relationship
between human beings and the rest of the natural world. It covers a wide range of issues
and topics, including wilderness, biodiversity, evolutionary biology, millennial theology,
creation care, imperialism, dominion and stewardship, gratitude, and much more.

Van Rossum, Mary L. "Choosing Life: A Biblical Perspective on Reinhabiting the Earth."
Ph.D. diss., The Union Institute, 1993.

From Abstract: In this dissertation ancient Judeo-Christian scriptures are reflected

on in ways in which they speak an ecological wisdom to our age. In doing this the
author has included biblical awarenesses and ecological reflections in each chapter,
moving through the scriptures in the seven major areas of biblical writing--the Pre-
history of Genesis, the Law, the Prophets, the Wisdom Literature, the Gospels, the
New Testament Letters and the Book of Revelation. This has been situated within
the context of the New Story of the universe and the awareness of an evolutionary
unfolding within creation that includes the human and the evolution of human
consciousness. This work also includes environmental issues and contemporary
theological thought.

Van Wensveen, Louke. Dirty Virtues: The Emergence of Ecological Virtue Ethics. Atlantic
Highlands, N.J.: Humanities Press, 1998.

Van Wensveen takes note of the prevalence of a new kind of virtue language within
environmentalist writings and proposes criteria for distinguishing true ecological
virtues and vices from false ones. She observes that this language envisions a new
social future but that it is seldom integrated with any kind of a social ethic. She
contrasts virtue language present in the writings of Murray Bookchin and Thomas
Berry and highlights the similarities and differences between ecological virtue
language and the Aristotelian tradition of virtue ethics. Her constructive proposal
develops criteria for discerning true virtues and vices by drawing on traditional virtue
theory, critical social consciousness, women’s experience, psychology, and an
analysis of how various metaphors for nature can function as moral guides. An
appendix lists virtues and vices gleaned from various types of environmental
literature.

Van Wieren, Gretel. Restored to Earth: Christianity, Environmental Ethics, and Ecological
Restoration. Washington, D.C.: Georgetown University Press, 2013.

Restored to Earth provides the first comprehensive examination of the religious and
ethical dimensions and significance of contemporary restoration practice, an ethical
framework that advances the field of environmental ethics in a more positive, action-
oriented, experience-based direction. Van Wieren brings together insights and examples
from restoration ecology, environmental ethics, religious studies, and conservation and
Christian thought, as well as her own personal experiences in ecological restoration, to
propose a new restoration ethic grounded in the concrete, hands-on experience of humans
working as partners with the land.

Van Yperen, Nathaniel. Gratitude for the Wild: Christian Ethics in the Wilderness. Lanham,
MD: Lexington Books, 2019.

Gratitude for the Wild explores how the wild known in wilderness raises our tolerance for
mystery in the recognition of our limits and in the celebration of a God-loved world that
 exceeds our grasping. The idea of wilderness introduces questions about the balance
between utility and appreciation, and between enjoyment and restraint. Wilderness is a
nexus of competing and contested accounts of responsibility. In conversation with the
work of Doug Peacock, Terry Tempest Williams, James Gustafson, and Martin Luther
King Jr., Nathaniel Van Yperen offers an original argument for how wilderness can
evoke a vision of a good life in which creaturely limits are accepted in gratitude, even in
the face of ambiguity and mystery. Through the theme of gratitude, the book refocuses
attention on the role of affection and testimony in ecological ethics and Christian ethics.

Vaney, Neil. Christ in a Grain of Sand: An Ecological Journey with the Spiritual Exercises.
Notre Dame, IN: Ave Maria Press, 2004.

This book is designed as a commentary following the structure of Ignatius of

Loyola’s Spiritual Exercises, focused on the ecological and natural values that
underlie each stage of the journey. The book can be used liturgically as well as in
a process of self-reflection / meditation. Through reflection and prayer, the goal
of the book is to open one’s eyes anew to God’s creation.

Vischer, Lukas. "Justification and Sanctification by Grace in a Time of Survival." Reformed

World 49(Spring 1999): 109-124.

This article is a theological development of Paragraph 18 of the 1989 statement by the

International Lutheran-Reformed Dialogue, which reads: “The world and the human
family owe their existence to the grace of this triune God who created us in the divine
image. We acknowledge that … the future of the world and our destiny as human
beings are defined by the grace which surpasses all understanding and merit. God's
purposes have been revealed and lived out as gracious promise in Jesus Christ our
Lord. We believe that the Holy Spirit will empower the fulfillment of this promise in
the coming kingdom of God of which the risen Christ is the first fruits.”

--------, ed. Listening to Creation Groaning: Report and Papers from a Consultation on Creation
Theology Organised by the European Christian Environmental Network at the John Knox
International Reformed Center from March 28 to April 1st 2004. Geneva: Centre international
réformé John Knox, 2004.

The primary aim of Listening to Creation Groaning is to foster exchange among persons
holding responsibility for environmental efforts in the churches in Europe. The book
suggests that increasingly the need is being felt in these churches to address the
theological issues arising from churches’ commitment to the ecological cause. The three
areas that receive special attention in this volume are (1) creation in the Old and New
Testament, (2) the contemporary understanding of creation in the three major
confessional traditions of Europe (Orthodox, Roman Catholic, and Protestant) as well as
new theological approaches to the theme of creation, and (3) discussion of methods of
responding to the present ecological crisis.
Vorster, W. S., ed. Are We Killing God’s Earth?: Ecology and Theology: Proceedings of
the Eleventh Symposium of the Institute for Theological Research (UNISA) held at the
University of South Africa in Pretoria on 2 and 3 September 1987. Pretoria, South
Africa: University of South Africa, 1987.

Environmental issues are viewed in and from a South African context at a

symposium held by the Institute for Theological research at the University of South
Africa, with papers by theologians, environmental policymakers, and others. Topics
include a review of the 1986 interfaith celebration on religion and nature held at
Assisi, Italy (R. F. Fuggle), the Lynn White debate and Old Testament symbols of
the “image of God” and “order” (J. A. Loader), the state of conservation in South
Africa (P. J. LeRoux), the economic dimension of the ecological problem with
particular attention to South Africa as a semi- industrialized and racially polarized
society (K. NŸrnberger), water resources (D. F. Toerien), population issues (I. J.
Van Eeden), air pollution (N. Boegman and C. J. Els), and “God’s rest” as the core
and leitmotif of a Christian holistic view of reality (D. F. Olivier).

Waldau, Paul. The Specter of Speciesism: Buddhist and Christian Views of Animals.
Oxford, UK: Oxford University Press, 2002.

In this book, the author explores the resources that support and deny speciesism from
Buddhist and Christian perspectives. First, he lays out the dominant attitudes in
religious traditions that lead up to “exclusionism” and speciesism. Second, he
provides contemporary critiques of speciesism by such thinkers as Bernard Williams,
Mary Midgley, and Wittgenstein. Third, he discusses “what we know” about animals
in terms of their similarities to human beings and in terms of emerging knowledge
about animals experience of religiosity. Finally, he gives a critical analysis of the
views on non-human animals in the Buddhist and Christian traditions.

Wallace, Mark I. When God Was a Bird: Christianity, Animism, and the Re-Enchantment of the
World. New York: Fordham University Press, 2018.

Buried deep within the Christian tradition are startling portrayals of God as the beaked
and feathered Holy Spirit – the “animal God,” as it were, of historic Christian witness.
Through biblical readings, historical theology, continental philosophy, and personal
stories of sacred nature, this book recovers the model of God in Christianity as a
creaturely, avian being who signals the presence of spirit in everything, human and more-
than-human alike.

--------. Green Christianity: Five Ways to a Sustainable Future. Minneapolis: Fortress Press,
2010.

In this thought-provoking and celebratory book, Mark Wallace presents a vision of

Christianity that is profoundly affirmative of the body and bodily pleasure. It is a vision
of Christian faith that is focused not exclusively on humans but on Earth. It is a faith for
which God is present in everything. For Wallace, when Christians or people of any faith
 fail to affirm bodily pleasure and love, then they have difficulty participating in their
intimate interconnectedness with the rest of life on Earth. Following the enumeration of
“five ways to a sustainable future,” Wallace presents the following five chapters (which
are followed by a sixth chapter of case studies): Find God Everywhere; Read the Bible
with Green Eyes; Enjoy the Flesh; Eat Well (Seek Justice); Live a Vocation.

--------. “Sacred-Land Theology: Green Spirit, Deconstruction, and the Question of Idolatry in
Contemporary Earthen Christianity.” In Ecospirit: Religions and Philosophies for the Earth,
edited by Laurel Kearns and Catherine Keller, 291-314. New York: Fordham University Press,
2007.

--------. Finding God in the Singing River: Christianity, Spirit, and Nature. Minneapolis, MN:
Fortress, 2005.

In this book the author develops an ecological pneumatology, drawing on the

history of the various metaphors for “spirit” in the Christian tradition. He describes
how metaphors for the spirit in the tradition often offer us immanent, enfleshed
metaphors for God. The author also brings this theology into conversations on
issues such as: environmental justice, wilderness, humanism and anthropocentrism,
and postmodern and deconstructionist discussions of “nature.”

--------. Fragments of the Spirit: Nature, Violence, and the Renewal of Creation. New York:
Continuum, 1996.

Drawing on the work of contemporary philosophers (e.g., Paul Ricoeur and Rene
Girard), Wallace develops an “ecumenical pneumatology” that envisions the Spirit as
the power of healing within a world of ecological and social violence, empowering
people to transgress culturally-defined boundaries in order to unrestrictedly seek the
welfare of all life-forms. Part one develops his rhetorical theological methodology in
terms of a performative understanding of religious truth as the power to enable
commitment to the welfare of the other. Part two offers a constructive understanding
of the Spirit in relation to the problems of violence against other people, violence
against the Earth, and divine violence in the Bible (theodicy). Wallace argues that all
life-forms possess intrinsic worth as embodiments of the Creator Spiritas, and
therefore are equally valuable. In this paradigm, humans are viewed as fellow
sojourners with other beings rather than as Earth’s stewards.

Wallace, Robin. "For the Beauty of the Earth: Intersections of Worship and Ecology." Journal
of Theology (United Theological Seminary) 109(Summer 2005): 73-84.

Wallace-Hadrill, David Sutherland. The Greek Patristic View of Nature. New York: Barnes
and Noble, 1968.

Wallace-Hadrill adduces evidence that the early Greek fathers were interested in, and
enjoyed, the natural world. While not valuing science very highly, they often show an
intense curiosity about all aspects of the natural world. They affirm the goodness of
 matter and the flesh and regard humans as a unity of body and soul—as both the
image of God and as a microcosm. Nature constitutes a single divinely created and
maintained system, governed by natural law, that though marred by sin and evil, will
one day be restored in Christ. Nature is beautiful and communicates spiritual
experiences and meanings. Wallace-Hadrill suggests that the very real tension
between world-acceptance and world-renunciation in the fathers may be resolved in
the idea that one who is freed from the demands of nature is free to enjoy it fearlessly.

Ward, Barbara. “Justice in a Human Environment.” IDOC International/North American

Edition 53 (May 1973): 25–36.

--------. A New Creation? Reflections on Environmental Issues. Vatican City: Pontifical

Commission on Justice and Peace, 1973.

A British economist and active participant in both the Catholic Church’s Peace and
Justice movement and the 1972 United Nations (UN) Conference on the Human
Environment, Ward argues that we are entering a new epoch in human civilization.
The driving forces of scientific power, economic expansion, and national separatism
that have created the modern world have exceeded their original usefulness and have
now threatened our planetary resources and life-support systems. Ward recognizes,
however, that there are fundamental shifts in each of these areas moving us toward a
more vital sense of ecological interdependence, social justice, and international
cooperation. She regards these tendencies as more in keeping with Christian
teachings on stewardship, justice, and planetary loyalty. While she recognizes that
most Christians are doing little to further these trends, she also sees reasons to hope
that this too may change.

Webb, Stephen H. On God and Dogs: A Christian Theology of Compassion for Animals. New
York: Oxford University Press, 1998.

Taking the human-dog relationship as the key to our relationship to animals in

general, Webb constructs a theology that sees our dealings with pets in terms of grace,
as reciprocal and joyful gift-giving exchanges characterized by excess and a kind of
covenant that transcends self-interest and calculation. He attends closely to the
rhetoric of our language about pets and, following ecofeminists, he affirms the
emotional component of our relationships with them. Biblical, rights-based,
ecological, and process approaches to animals are critiqued and the problems of
understanding and speaking about (and for) the nonhuman other are confronted. Webb
concludes with his theological proposal, challenging familiar Christian rhetoric of
animal sacrifice and presenting Jesus Christ as the one who ends nonvoluntary
sacrifices and offers hope of redemption for all (including animals) who suffer.

Wegter-McNelly, Kirk. "The World, Entanglement, and God: Quantum Theory and the
Christian Doctrine of Creation." Ph.D. diss., Graduate Theological Union, 2003.

From Abstract: The concept of entanglement offers rich possibilities for developing a
 theological program within which to situate an ecological, trinitarian understanding of
creation. In particular, a theological appropriation of entanglement can strengthen an
ecological approach such as that of Sallie McFague, who argues powerfully for the
importance of naturalistic metaphors in crafting a cosmic vision of wholeness but
whose use of “organic” metaphors does not entirely eliminate the specter of
mechanism. Entanglement can also strengthen a trinitarian approach such as one finds
in Wolfhart Pannenberg, whose relational understanding of creation remains
mechanistic insofar as it depends primarily on classical rather than quantum field
theory. According to the theological approach developed in this dissertation, a
trinitarian relational God creates a universe that is entangled with itself and, as a result
of the incarnation, also with God. Additionally, this theological perspective leads to
the scientific prediction that no complete solution to the quantum measurement
problem beyond “decoherence” will be forthcoming. Decoherence accounts for the
emergence of real separation at the macroscopic level in a world that remains
holistically interconnected at the quantum level, and it does so in a manner that is
consonant with an ecological, trinitarian perspective. Three appendices provide: a
derivation and discussion of John Bell's inequality, a summary of several key
entanglement experiments, and a general time line of related scientific developments.

Weil, Simone. “Forms of the Implicit Love of God.” In Waiting for God, trans. Emma
Craufurd, 137–215. New York: Putnam’s, 1951. Reprint. New York: Harper and Row,
ColophonBooks, 1973.

Weil describes four forms of God’s indirect love that are preparatory for the love of
God in the fullest sense of the phrase (e.g., love of the neighbor, love of the order of
the world, love of religious ceremonies, and friendship). Regarding loving the order
of the world, Weil claims that we imitate the divine love that created the universe of
which we are a part, and that our participation in this universe involves self-
renunciation and obedience to God. Her analysis relates that love for the beauty of
the world seems to have been neglected in most of the Christian tradition, as well as
in art, science, physical labor, and carnal love.

Welker, Michael. Creation and Reality: Biblical and Theological Perspectives. Minneapolis,
Minn.: Fortress, 1999.

Welker re-thinks fundamental theological themes in relation to contemporary concerns

and on the basis of biblical exegesis that stresses the diversity of views within the
Bible, offering fresh perspectives on traditional themes, grounded in an understanding
of creation as interdependent, restless, and pluralistic. He examines the meaning of
creation, natural revelation, the heavens and the Earth, angels, “the Fall,” the image of
God, and the mandate of dominion. Welker argues that creation theology must
recognize not only the distinction, but also the interdependence, between Creator and
creatures, and cannot abstract this relation from relationships within creation. Welker’s
interpretation of “dominion” is that humans both exist in a hierarchical relation to
other creatures, and that this dominion is qualified by their responsibility to extend
God’s “solidarity and care” to them.
Wellman, David J. Sustainable Diplomacy: Ecology, Religion and Ethics in Muslim-Christian
Relations. New York: Palgrave Macmillan, 2004.

This book attempts to develop a deeper understanding of the complex issues between
Muslim and Christian faiths in Moroccan-Spanish relations. The author draws on
numerous disciplines, including international relations, politics, history, anthropology,
Christian ethics, Islamic ethics, religious studies, social theory, and ecology. Wellman
shows how many of the ideas surrounding religion and ecology can be applied in ways
that aid the development of solutions to concrete problems. Wellman proposes
“sustainable diplomacy” as a way to build relations between nations and between local
communities in the face of the looming threat of global ecological destruction.

Wennberg, Robert. God, Humans, and Animals: An Invitation to Enlarge Our Moral Universe.
Grand Rapids: Eerdmans, 2003.

Wennberg’s God, Humans, and Animals is an attempt to educate readers about some of
the history of ethical concern for animals and the nature of the concern. It is also an
invitation to reflect on the ethical issues raised by the existence of animals in our world.
Finally, God, Humans, and Animals aims to articulate a moral concern for animals from a
perspective that is sensitive to church history, Christian theology, the Jewish and
Christian scriptures, and the best philosophical thought on these matters. Ultimately, this
book is about the ethical treatment of animals, because, as Wennberg claims, reflecting
on the place of animals in the moral universe necessarily raises for us issues that illumine,
challenge, and augment our understanding of the moral life even as it relates to humans.

Westermann, Claus. Genesis 1–11: A Commentary. Translated by John J. Scullion.

Minneapolis, Minn.: Augsburg, 1984.

This thorough and detailed commentary on the “primeval history” of Genesis

embodies the scholarship by which Westermann has helped give creation a more
central role in current readings of the Bible. For Westermann, the creation stories aim
to express, rather than to explain, the mystery of creation. The God of the Bible,
according to Westermann, is not simply the God of human history who delivered
Israel, but the creator who judges and blesses all human beings. The ultimate goal of
the divine encompasses all creation. With the story of the Flood, the possibility of the
destruction of the entire human race is the complement to awareness of human
creatureliness, while the Tower of Babel reflects human ambition to exceed creaturely
limits. A detailed review of interpretations of the “image of God,” and discussions of
dominion, the blessing of fertility, and God’s covenant with all creatures, are also
included in this text.

Westfall, Mary E. "Relational Learning for a Sustainable Future: An Eco-Spiritual Model."

Ph.D. diss., University of New Hampshire, 2001.
 From Abstract: The research for this thesis was undertaken within three sustainable
communities in Europe. Because of their commitment to living more holistically their
educational and spiritual practices yield timely information for others who desire to
move toward sustainability. Within all three communities emphasis is placed upon
deepening the quality and authenticity of human relationships with nature, self, others
and mystery. Such commitment may have profound impact on other learning
communities as they seek to embody more holistic practices. By reclaiming and
revaluing human capacities to care and connect, as well as cultivating spiritualities
rooted in wonder and the miracle of being, we may yet discover the capacity to create
patterns of living and being that will promote a sustainable future.

Westhelle, Vitor. “Creation Motifs in Search for a Vital Space: A Latin American
Perspective.” In Lift Every Voice: Constructing Christian Theologies from the Underside,
eds. Susan Brooks Thistlethwaite and Mary Potter Engel, 128–40. New York: Harper and
Row, 1990.

Westhelle reviews Latin American liberation theology’s suspicion of creation

theology as irrelevant and supportive of oppression in the name of “order,” but also
notes elements of a creation theology emerging out of the dialectics of belonging (as
a presupposition of creation faith) and displacement (the experience of the
oppressed). These include: doxology as expressing trust in God the creator and
liberator, labor as creatio continua, and the imago dei in communal interdependence
and praxis.

Whelan, Robert, Joseph Kirwan, and Paul Haffner. The Cross and the Rain Forest: A
Critique of Radical Green Spirituality. Grand Rapids, Mich.: Eerdmans, 1996.

This book features essays from a conservative Catholic perspective, published by the
Acton Institute (an organization promoting free-market economics and conservative
Christianity), charging religious environmentalism with being the agent of paganism
and oppressive state control, and insisting that proper environmental concern is
grounded in the Christian teaching that the environment was made for human beings,
and that spiritual concerns transcend temporal ones. Whelan argues that the
environmental movement is hostile to Christianity, Western science and technology,
and human beings themselves (particularly with respect to population control).
Kirwan argues against the idea of animal rights, claiming that only human interests
are morally relevant in our treatment of animals. Haffner’s “A Christian Ecology”
critiques ecology as ideology and presents a similarly anthropocentric alternative, but
affirms Christ’s redemption of the cosmos through the mediation of the Church. An
appendix purports to give the “science facts” about global warming, ozone depletion,
species extinction, and deforestation.

White, Lynn, Jr. “The Historical Roots of Our Ecologic Crisis.” Science 155, 3767 (10 March
1967): 1203–1207.

Probably no single article has had such an impact on ecological thought in Christianity
 as this address by a historian of medieval technology to the American Association for
the Advancement of Science. White claims that the source of Western science,
technology, and the nature-exploiting attitudes guiding them lies in Christian
interpretations of the opening chapter of Genesis. According to White, Christian belief
in a human-nature dualism and the divine right of humans to exploit nature gave rise
to distinctively Western technology in the Middle Ages. The same belief, White
argues, continues to dominate post- Christian society and form the basis of all
environmental degradation. The news is not all grim, however, White does see hope in
the Christian community through “heretical” figures such as St. Francis, an individual
that White sees as creating an alternative view of God’s cosmic humility through the
establishment of his democratic view of all creatures.

Whitney, Elspeth. “Lynn White, Ecotheology, and History.” Environmental Ethics 15,
no. 2 (summer 1993): 151–69.

Whitney criticizes her fellow historian of medieval technology, Lynn White, as

well as his “ecotheological” critics. She identifies questionable presuppositions
in White’s arguments and challenges his claim that Western religion’s
exploitive attitude toward nature caused medieval technological dynamism. She
finds that both White and his critics overemphasize the role of religious values
in the environmental crisis by failing to take into account how non-religious
values (e.g., economic and political systems) helped to create, reinforce, or
implement these beliefs and behaviors.

Whitney, Kimberly. "Place-Based Analysis and Sustainability: A Toposophic Lens for Moral
Accountability to Physical and Cultural Landscapes and Quality of Life." Ph.D. diss., Graduate
Theological Union, 2002.

From Abstract: Women farmers in the sustainable agriculture movement in the

Midwestern United States serve as a case study to develop a place-based analysis to
deepen social and environmental ethical reflection. Three moral concerns emerge from
the case study analysis in this dissertation: (1) the need women voice for more
women's networking inside of the sustainability movement; (2) the importance to
sustainable agriculture of the broad range of concerns of the surrounding community;
and (3) the need for attention to an elasticity of women's work, divided amongst
farming, home and community, that diminishes their quality of life. I argue that a
normative definition of sustainability must include flourishing social justice. This
dissertation proposes a toposophic place-based analysis which addresses the wisdom
of landscapes of the human and more-than human world. A toposophic place based-
analysis is a tool to reflect on what brings and/or diminishes flourishing quality of life.
Such an analysis would help to address the moral issues this project examines and to
develop the social justice agenda for sustainable agriculture ethics.

Wildiers, N. Max. The Theologian and His Universe: Theology and Cosmology from
the Middle Ages to the Present. Translated by Paul Dunphy. New York: Seabury
Press, 1982.
 Wildiers examines how cosmological developments have influenced the development
of Christian (primarily Catholic) theology. The Middle Ages achieved a synthesis of
cosmology and theology that shaped its interpretation of Christianity as a religion of
order. When medieval cosmology became untenable, direct references to it
disappeared from theology, but the interpretation of Christianity based upon it was
retained at the cost of becoming increasingly estranged from the world. Wildiers
examines the contrasts and connections between scientific and phenomenological
understandings of “the world” and Teilhard’s attempt to re-establish theology on the
basis of an evolutionary cosmology. His open-ended conclusion affirms the need to
rethink the message of Christianity apart from obsolete world-pictures, and stresses the
focus on human freedom in recent political, eschatological, and process theologies.

Wilkinson, Loren. “The New Story of Creation: A Trinitarian Perspective.” ARC 23 (1995):
137–52.

Wilkinson argues, over against those who want to reconstruct Christianity on more
ecological lines by replacing the “Old Story” of creation with the “New Story,” that
Trinitarian orthodoxy provides a more adequate framework for the care of creation.
While he affirms the main features of the “New Story,” he argues that it cannot stand
apart from the “Old Story.” The reconstructionists are really reacting against a
caricature of Christian orthodoxy, and their effort to ground human selfhood in cosmic
process undermines the very basis for caring for the Earth.

--------. “Christian Ecology of Death: Biblical Imagery and the Ecologic Crisis.” Christian
Scholar’s Review 5, no. 4 (1976): 319–38.

Confronts the dilemma that death and predation are, in an ecological view, essential
to life on Earth, yet have traditionally been regarded by Christians as a result of sin.
Wilkinson first considers the biblical symbolism of food and eating as an affirmation
of life-through-death, as is the sacrament of Holy Communion. He then draws on the
thought of Charles Williams to propose that the pattern and origin of this world of
“bloody exchanges” is the Christ who creates the world and who sacrifices his own
life for the sake of that world. Recognizing Christ’s central role in that pattern,
Wilkinson believes, will change our selfish and destructive relationship to other life.

--------, ed. Earthkeeping in the Nineties: Stewardship of Creation. Grand Rapids, Mich.:
Eerdmans, 1991.

Expanding upon the earlier edition Earthkeeping in 1980, Earthkeeping in the Nineties
brings readers up-to-date on revised data, changes in the objectives of Christian
earthkeeping, new visions on ways in which an awareness of our life in a dynamic,
fragile, and limited ecosphere can move from periphery to center, and new reflections on
the ways Christian thinkers continue to misinterpret the meaning of the gospel for the
entire creation community. With these changes in mind, Earthkeeping in the Nineties
 considers the enormously difficult problem of how human beings should use the world,
guided by the knowledge that in the gospel of Christ, God shows people not only how to
attain eternal life, but also how to care for the creation.

--------, ed. “New Age, New Consciousness, and the New Creation.” In Tending the Garden,
edited by Wesley Granberg-Michaelson, 6-29. Grand Rapids: Eerdmans, 1987.

--------, ed. “Cosmic Christology and the Christian’s Role in Creation.” Christian Scholars
Review 11, no. 1 (1981): 18-40.

Wilkinson, Loren and Mary Ruth Wilkinson. Caring for Creation in your Own Backyard.
Vancouver: Regent, 1992.

Wilkinson, Loren, Peter DeVos, and Calvin B. DeWitt. Earthkeeping in the Nineties:
Stewardship of Creation. Grand Rapids, Mich.: Eerdmans, 1991.

The authors of this comprehensive and well-written text are experts in a variety of
fields and were involved in the production of the original edition of this book
(Earthkeeping: Christian Stewardship of Natural Resources,1980). They argue that
departures from biblical teachings regarding the goodness and unity of creation are at
the root of the environmental crisis. They critique current forms of environmental
philosophy and spirituality as well as economic approaches to valuing creation and
overly optimistic or pessimistic views of technology. They argue for an interpretation
of dominion as stewardship because it serves environmental integrity and distributive
justice, as well as allowing for human participation in the redemption of nature
through the Incarnation.

Williams, Daniel Day. “The Good Earth and the Good Society.” In God’s Grace and Man’s
Hope, 158–77. New York: Harper and Brothers, 1949.

Williams argues that Christian hope for a better world must include what is valid in
both “utopianism” and “realism.” Christian hope is sustained by, and expresses itself
in: a reverent, grateful love for the good Earth; the never-ending struggle for the
Good Society; and faith in the Kingdom of God. Our efforts to exploit and control
nature without a sense of reverence or of being members of “the one great society of
all creatures” will be, he writes, self-defeating.

Williams, George H. “Christian Attitudes toward Nature.” Parts 1 and 2. Christian Scholar’s
Review 2, no. 1 (fall 1971): 3–35; no. 2 (spring 1972): 112–26.

Williams surveys seven sets of contrasting Christian attitudes toward nature from
ancient times to the nineteenth century. They include: the involvement or non-
involvement of nature in the Fall of humanity; nature as decaying or constant; nature
as a distinctive creation for its own sake and for the praise of its creator, or nature as
the realm of human stewardship or exploitation; nature as benignant or nature as
malign; the book of nature and the book of scripture: mutually exclusive or
 complementary; the city or the pastoral landscape as metaphor for the realm of grace
and redemption; and humankind only or the whole creation subject to salvation. He
finds that the Christian tradition is more complex and offers more resources than
ecological critics often suppose.

--------. Wilderness and Paradise in Christian Thought: The Biblical Experience of the Desert
in the History of Christianity and the Paradise Theme in the Theological Idea of the
University. New York: Harper and Brothers, 1962.

Williams’ book is comprised of two essays, the first explores the manner in which the
biblical understanding of the religious and ethical significance of the desert influenced
Christian history and Western Culture from the ancient church to nineteenth- century
America (including a brief treatment of the early conservation movement). Williams
argues that throughout this period the “wilderness” symbol has had both positive and
negative connotations that reflected the ambiguity of the Hebrew experience of
wilderness. The second essay focuses on the application of the image of “paradise” to
the Church, the monastery, the medieval university, seminaries, and colleges of the
New World (e.g., Harvard). In the foreword and the conclusion of part one, Williams
makes clear his personal concern for the preservation of wilderness (in the literal
sense) for the sake of both humanity and other creatures, and he outlines the biblical
warrants for such concern.

Williams, Terry Tempest, William B. Smart, and Gibbs M. Smith, eds. New Genesis: A
Mormon Reader on Land and Community. Salt Lake City, Utah: G. Smith, 1998.

Personal, reflective essays by members of the Church of Jesus Christ of Latter Day
Saints on the connections between faith, land, community, and family. In their
introduction, the editors note the stewardship ethic of the religion’s founder, Brigham
Young, and how the early pioneers were shaped by their experiences of the Utah
landscape to which they came; they also note, in contrast, how present-day Mormons
are caught up in the same ethos of growth that dominates the rest of the United States,
and how the Mormon church has officially adopted a “policy of inaction” on
environmental matters (although the Church’s President, Gordon Hinkley, has made
more positive statements in recent years). They express the hope that the process of
developing a new ecological awareness and environmental ethic can begin if church
members share their stories of their love for the land, as they do here.

Williams, Winnie Vaughan. The Green Earth Challenge: Integrating Faith and the Environment.
Macon, GA: Smyth & Helwys, 2009.

In this book, the author proposes a Christian (more specifically, Baptist) response to
environmental issues, including responses at personal, national, and global levels.
Williams gives accounts of her personal experiences of the world’s beauty and wonder,
and she mixes those accounts with references to ecologically-oriented biblical passages.
She relates her experiential and theological insights to current environmental problems
and practical suggestions for responding to those problems.
Willoughby, Linda T. "Mother Earth: Ecofeminism from a Jungian Perspective." Ph.D. diss.,
The Iliff School of Theology, 1990.

From Abstract: Ecofeminist consciousness is characterized by an alternative world

view which values a relationship of mutuality between humanity and nature. A
critique of the ecofeminist movement using Jungian theory of symbolism and
consciousness development will demonstrate that the ecofeminist use of nature
imagery often reinforces patriarchal consciousness rather than the development of an
ecofeminist consciousness. This dissertation will analyze the uses of nature
symbolism by various ecofeminists, including Elizabeth Dodson Gray, Rosemary
Radford Ruether, and Starhawk. It concludes that their uses of symbols for nature fail
to create a new consciousness of the relationship between humanity and nature that is
mutually supportive.

Wilson, E.O. The Creation: An Appeal to Save Life on Earth. New York: Norton, 2006.

E. O. Wilson proposes an historic partnership between scientists and religious leaders to

preserve Earth’s rapidly vanishing biodiversity.

Wink, Walter. “Ecobible: The Bible and Ecojustice.” Theology Today 49, no. 4 (January
1993): 465–77.

Although he finds little specific environmental guidance in the Bible, Wink argues
that the basic message of the Gospel is the critique of all forms of domination. He
explains that the history of systematic domination arose 5,000 years ago in the Near
East and notes that Judaism and Christianity have often expressed complicity with
that system. Wink argues against these notions saying that Jesus presented a vision of
God’s alternative, domination-free order. Wink concludes that environmental
degradation is part of our contemporary system of domination and argues that this
system is to be resisted not only for the sake of justice, but also for the love of God’s
body, the Earth.

Wingren, Gustav. “The Doctrine of Creation: Not an Appendix but the First Article.” Word and
World 4 (Fall 1984): 353-71.

ABSTRACT: To assert that the doctrine of creation is not a loosely attached postscript to
the article on Jesus Christ—a sort of appendix—implies that there are some who do claim
that it is just such a postscript. Against any such claim we want to insist that creation
belongs in the first article of the Creed and serves as the basis for the following two
articles. The doctrine of creation is the foundation. A foundation cannot be added
afterwards; it cannot be an appendage to faith in Christ and in the Spirit.

Winter, Gibson. Liberating Creation: Foundations of Religious Social Ethics. New York:
Crossroad Press, 1981.
 Drawing on Continental phenomenology and hermeneutics, Winter argues that the
crises of technological civilization require the development of a liberating social
praxis based on the root-metaphor of artistic process. He describes the clash of the
root-metaphors of mechanism and organicism and the emergence of the metaphor of
artistic process. He regards symbols as fundamental to human “dwelling” on the
Earth, the product of poetic creativity through which the sacred is manifested.
Philosophy, theology, and the human sciences interpret the “texts” of human activity,
which stand as the lived interpretations of these symbols. Interpreting the Western
religious heritage through this artistic paradigm, Winter delineates a vision of a good
creation, in which divine and human powers collaborate in the co-creation of a world
of justice and peace. This vision, Winter argues, should serve as the basis of a new
social ethic.

Wirzba, Norman. From Nature to Creation: A Christian Vision for Understanding and Loving
Our World. Grand Rapids, MI: Baker Academic, 2015.

How does Christianity change the way we view the natural world? In this volume,
theologian Norman Wirzba engages philosophers, environmentalists, and cultural critics
to show how the modern concept of nature has been deeply problematic. He explains that
understanding the world as creation rather than as nature or the environment makes
possible an imagination shaped by practices of responsibility and gratitude, which can
help bring healing to our lands and communities. By learning to give thanks for creation
as God's gift of life, Christians bear witness to the divine love that is reconciling all
things to God.

--------. Food and Faith: A Theology of Eating. Cambridge, MA: Cambridge University Press,
2011.

This book provides a comprehensive theological framework for assessing the significance
of eating. Drawing on diverse theological, philosophical, and anthropological insights, it
offers fresh ways to evaluate food production and consumption practices as they are
being worked out in today's industrial food economy. Unlike books that focus primarily
on vegetarianism and hunger-related concerns, this book broadens the scope of
consideration to include the sacramental character of eating, the deep significance of
hospitality, the meaning of death and sacrifice, the Eucharist as the place of inspiration
and orientation, the importance of saying grace, and the possibility of eating in heaven.
Throughout, eating is presented as a way of enacting fidelity between persons, between
people and fellow creatures, and between people and Earth. Food and Faith demonstrates
that eating is of profound economic, moral, and spiritual significance. Revised
throughout, this edition includes a new introduction and two chapters, as well as updated
bibliography. The additions add significantly to the core idea of creaturely membership
and hospitality through discussion of the microbiome revolution in science, and the
daunting challenge of the Anthropocene.

--------. Paradise of God: Renewing Religion in an Ecological Age. Oxford, UK: Oxford
University Press, 2003.
 In this book the author challenges the idea that the Christian understanding of creation
(and the description of humanity therein) is “responsible” for supporting ecological
ills. Instead, he argues, that an understanding of the world as creation, and humans as
servants (rather than stewards) of that creation is key toward re-connecting humanity
with the rest of creation. His conclusion includes practical suggestions for how humans
can become better servants of creation.

--------. "Caring and Working: An Agrarian Perspective." Christian Century 116(September

22-29, 1999): 898-901.

This article argues that being a Christian implies an ethic of earth-care and that it is
impossible for Christians to know how to care for the earth if they do not know the
very processes of food production that sustains their lives. After discussing the
“agricultural revolution” that moved farming into a technology heavy business and the
alienation from creation that this has caused, he discusses the importance of the
Agrarian tradition (especially as found in Wendell Berry and Wes Jackson) for
becoming “creatures” of God again.

World Council of Churches. Now Is the Time: The Final Document and Other Texts from the
World Convocation on Justice, Peace, and the Integrity of Creation. Seoul, Republic of
Korea, 5–12 March 1990. Geneva: World Council of Churches, 1990.

The Seoul Convocation was the result of a process that sought to bring together the
churches in a kind of ecumenical council to make a mutual commitment (covenant) to
Justice, Peace, and the Integrity of Creation (JPIC). While the Convocation was not
wholly successful due to theological disagreements and differences between regional
and global analyses, it did issue an ecumenical statement, contained in this booklet,
which recognizes the interdependence of these issues and addresses issues of
international debt, demilitarization, climate change, and racism. Other materials in the
booklet include specific covenants and commitments between churches that were
shared at Seoul, a Liturgy for a Service of Covenanting, a Report and
Recommendations for further work on JPIC, a selected list of reading materials on
JPIC, and the Message issued by the Convocation.

. “God in Nature and History.” Principal Author, Hendrikus Berkhof. In God,

History, and Historians: An Anthology of Modern Christian Views of History, ed. C. T.
McIntire. New York: Oxford University Press, 1977. Report originally published in 1967.

This 1967 Faith and Order Paper of the World Council of Churches, drafted by
Hendrikus Berkof and revised with input from others, relates the biblical view of
nature and history to the modern understanding of humanity as the product of a
evolutionary development. Israel’s historical faith liberated humans from
subordination to nature; though part of and formed by nature, they are now free to
direct and guide it. In practice, however, human dominion often dehumanizes and
forgets that nature is humanity’s “sister” as well as its “servant.” (The report explicitly
 encourages Christian support for conservation.) All creation is historically dynamic,
moving toward consummation in Christ.

Worster, Donald. “John Muir and the Roots of American Environmentalism.” In The Wealth
of Nature: Environmental History and the Ecological Imagination, 184–202. New York:
Oxford University Press, 1993.

An environmental historian, Worster proposes that environmentalism in the United

States owes much of its character to the influence of Protestantism. He cites a number
of environmental reformers with strong Protestant roots, but devotes most of his
attention to showing how John Muir, as an ardent evangelist of the wilderness,
followed in the footsteps of his father, an itinerant Campbellite preacher. According
to Worster, environmentalism received from Protestantism its moral activism, ascetic
discipline, egalitarian individualism, and aesthetic spirituality; but this heritage
becomes problematic in contemporary America’s pluralistic society.

Wright, Christopher J. H. God’s People in God’s Land: Family, Land, and Property in
the Old Testament. Grand Rapids, Mich.: Eerdmans, 1990.

Wright offers a sociological analysis and theological interpretation of biblical

materials on Israel’s economic structures concerning land, property, and dependent
persons. For Wright, these structures have typological and paradigmatic relevance for
Christian ethics. Part one examines Israel’s theology of the land and the economic and
social aspects of the family within that context, and presents the family as having been
basic to the structure of Israel’s system of land tenure as well as to its social and
religious life. Part two looks at how the belief that land is both owned by God and
God’s gift to people was embodied in particular laws and institutions relating to land
and property, which ultimately affirmed both the rights and responsibilities of
ownership. In part three, this pattern is seen in the householder’s relationships to
wives, children, and slaves, both as legitimating certain kinds of property relationships
and as strongly limiting those same relationships.

Wright, Nancy and Richard Butz. Congregational Watershed Discipleship Manual: Faith
Communities as Stewards of the World’s Waters. 1st Christian edition. Vermont Interfaith
Power and Light, 2018, https://vtipl.org/wp-
content/uploads/2019/06/CongregationalWatershedDiscipleshipManual-
ChristianEdition1118.pdf

--------. Congregational Watershed Manual: Religious Communities as Stewards of the

World’s Waters. Interreligious edition. Vermont Interfaith Power and Light, 2019,
https://vtipl.org/wp-content/uploads/2019/06/CongregationalWatershedManual-
InterreligiousEdition-Jan2019.pdf

Wybrow, Cameron. The Bible, Baconianism, and Mastery over Nature: The Old
Testament and Its Modern Misreading. American University Studies: Series 7,
Theology and Religion, vol. 112. New York: Peter Lang, 1991.

Whether the Western project of conquering or mastering nature is regarded as a good

(as by Harvey Cox, Stanley Jaki, etc.) or a bad thing (as by Lynn White, Theodore
Roszak, etc.), Wybrow argues that the Bible cannot be praised or blamed for giving
rise to it. The “mastery hypothesis” rests on a simplistic contrast and
mischaracterization of both “pagan” and biblical thought. Western “paganism” in
antiquity was not so averse to human control of nature as is assumed; the
“desacralization” of nature in Hebrew thought does not necessarily imply a
mechanistic view of matter as lifeless, nor does “dominion” imply limitless, harsh
rule. The view that the Bible endorses the modern conquest of nature originated in
the reinterpretation of the “image of God” by Renaissance thinkers and of “dominion”
by Francis Bacon and his followers. Thus both “pagan” and biblical thought remain
relevant to our situation, which requires a combination of both mastery and restraint
in relation to nature.

Yasuda, Haruo. “Environmental Issues.” In Christianity in Japan, 1971–1990, eds.

Yoshinobu Kumazawa and David L. Swimme, 114–29. Cincinnati, Ohio: Friendship
Press, 1991.

Yasuda reviews environmental problems that have arisen both within Japan and as
a result of the global expansion of Japanese industry, and surveys the recent and
limited practical responses to these issues by Japanese Christians. The article
briefly notes intellectual responses in theology and other disciplines and concludes
with words of hope and warning regarding the environmental threats posed by
technology and development.

Yordy, Laura Ruth. Green Witness: Ecology, Ethics and the Kingdom of God. Eugene, OR:
Cascade Books, 2008.

This is a work of theological ethics that argues for a vision of Christianity that supports
the flourishing and wholeness of the biophysical environment. Professor Yordy focuses
primarily on the role of churches in facilitating a Christian response to environmental
issue. Part of this focus includes an articulation of the place of eschatology in the
theology and ethics.

--------. "Ecology, Eschatology, and Christian Ethics." Ph.D. diss., Duke University, 2005.

From Abstract: This dissertation is a constructive theological proposal, drawing on a

variety of historic and contemporary sources, for how Christian churches should
respond to the 'environmental crisis.' I identify the churches' past weak response as
resulting from a worldview that sees environmental damage as a problem to be
solved. Because no one can solve a global crisis, Christians are left with the
temptation either to force the results they desire, or to drift into despair. I argue that
rather than seeing the earth as an object that needs fixing, Christians should
understand the universe as the ongoing activity of God's creation. God's activity,
 through Jesus Christ in the Holy Spirit, moves from creation through sustaining
providence to, ultimately, the Kingdom of Heaven. The universe, therefore, can only
rightly be seen eschatologically---that is, through the lens of God's promise of what it
will become.

Young, Malcolm Clemens. The Invisible Hand in the Wilderness: Economics, Ecology, and
God. Macon, GA: Mercer University Press, 2014.

This book claims that environmental degradation does not arise out of a blind rage
against nature but rather from complex symbol systems that evolved to meet changing
technological, ecological, and demographic realities. Economics as it is taught to
undergraduates, business students, and law students is not a value-free, neutral tool but
carries with it assumptions and a particular picture of the world. It makes us more
conscious of certain phenomena just as it makes many other features of experience
invisible to us. This book brings together insights from three fields: economics, ecology,
and theology in order to construct a more healthy and productive picture of human
wellbeing. Economic ideas have a theological history that needs to be addressed if we are
to begin healing the world.

Young, Richard A. Is God a Vegetarian? Christianity, Vegetarianism, and Animal Rights.

Chicago, Ill.: Open Court, 1999.

In what is probably the only book on this bibliography that includes recipes, this New
Testament professor offers a popular, biblical defense of vegetarianism as an
orientation toward life that encompasses love, justice, peace, and wholeness. Adopting
a virtue-ethics approach based on narrative, rather than appealing to selected
prooftexts, Young seeks to listen to the entire biblical story and ask what it reveals
about how Christians should live. He wrestles with the apparent contradiction between
the vegetarian diet prescribed by God to Adam and Eve and the Bible’s apocalyptic
visions of peace and harmony in creation, on the one hand, and the Scriptural texts
that implicitly or explicitly permit meat-eating or condemn vegetarianism on the other.
An epilogue presents tips on “going vegetarian.”

--------. Healing the Earth: A Theocentric Perspective on Environmental Problems and

Their Solutions. Nashville, Tenn.: Broadman and Holman, 1994.

Young argues that a theology of nature based on Christian Scriptures is essential for
an adequate Christian response to the environmental crisis. This type of theological
response, according to Young, offers more ecological hope than other popular
conventions (e.g., secularism, pantheism). He examines a number of major religious
and philosophical issues in order to develop a theocentric framework that
incorporates the integrity and interrelatedness of creation as well as the biblical
creation-fall-redemption pattern. Topics include the historical roots of the ecological
crisis, holism, divine immanence, valuation of nature, anthropocentrism,
eschatology, dominion, sin, rights of nature, and a proper Christian attitude toward
the world.
Yunt, Jeremy D. The Ecotheology of Paul Tillich: The Spiritual Roots of Environmental Ethics.
Scotts Valley, CA: CreateSpace, 2009.

This book presents a comprehensive overview of the ecological implications of Paul

Tillich’s thought, including accounts of Tillich’s theology, ontology, and epistemology.
In particular, the author argues that Tillich’s thought can help to overcome the limitations
of our postmodern era (e.g., spiritual alienation and technical/instrumental reason) and
provide a foundation for the ideas and practices of ecopsychology, ecotheology, deep
ecology, and environmental ethics.

Zenner, Christiana. Just Water: Theology, Ethics, and the Global Water Crisis. 2nd edition.
Maryknoll, NY: Orbis Books, 2018.

This text is an interdisciplinary analysis of the value of fresh water that generates timely
and principled conclusions at the intersections of hydrology, ecology, ethics, theology,
and Catholic social thought.

Zerbe, Gordon. “Ecology According to the New Testament.” Direction 21 (1992): 15-26.

SUMMARY: I have tried to show in this essay how the kingdom of God the central
theme running through the New Testament has significant ecological implications. These
can be summarized briefly. As a comprehensive vision for future salvation, the kingdom
entails the renewal of all creation, human and natural. This expectation is holistic: it
affirms the spiritual-physical unity of the person; it relates personal and social renewal; it
links human and cosmic aspects of redemption; it affirms the interconnectedness of the
spiritual and material dimensions of life; and it means the ultimate unity of all things,
including heaven and earth, so that God is all in all. The kingdom unites creation and
redemption—redemption as recreation focuses back on the original creation. Both are
expressions of God’s lordship. In continuity with the Old Testament, this New Testament
hope sees the proper habitat for redeemed humanity on a redeemed earth.

Zenner, Christiana. Just Water: Theology, Ethics, and Fresh Water Crises. Maryknoll, NY:
Orbis Books, 2018.

Just Water explores the necessity and availability of a supply of fresh water from the
perspective of Christian ethics. This revised edition includes new data and updates on
social developments related to water crises, as well as insights from Pope Francis's
encyclical Laudato Si' and a discussion of water justice from the perspective of the events
at Standing Rock.

Zizioulas, John. “Preserving God’s Creation: Three Lectures on Theology and Ecology.” Parts
1–3. King’s Theological Review 12, no. 1 (spring 1989): 1–5; 12, no. 2 (autumn 1989): 41–45;
13, no. 1 (spring 1990): 1–5.
Zizioulas argues for the Orthodox understanding of humanity as the priest of
creation—bringing nature into communion with God and therefore sanctifying it—as
the basis for an adequate response to the environmental crisis. Lecture one presents a
historical review that illustrates Christianity’s responsibility for the crisis and provides
resources (e.g., from liturgical and ascetic theology and practice of the ancient church)
for rectifying the crisis. Lecture two presents the ancient Christian teachings of
creation (e.g., “in the beginning” and ex nihilo) as having excluded the idea of a
natural affinity between God and the world—an idea that would have ensured the
world’s survival. Lecture three explores the human priestly role initiated by Christ as
having enabled the world to transcend its creaturely, mortal limits, and therefore
enabling it to achieve not only survival, but also personal fulfillment.