Religion and environmentalism
Within the context of Christianity, in the encyclical "Laudato si'", Pope Francis called to fight climate change and ecological degradation as a whole.
For example, a 2020 study shows that religion, as the primary source of values for religious people, can help narrow the political gap between liberals and conservatives over environmental protection.
A third, more obscure camp, argued that while White's theory was indeed correct, this was actually a benefit to society, and that thinning the populations of weaker plant and animal species via environmental destruction would lead to the evolution of stronger, more productive creatures.
By the 1990s, many scholars of religion had entered the debate and begun to generate a substantial body of literature discussing and analyzing how nature is valued in the world's various religious systems.
This perspective is rooted in the belief that all beings have, at some point in the vast expanse of time, been our benevolent caregivers, leading to a sense of gratitude and a desire to reciprocate their kindness.
[31] Buddhism emphasizes that the exposure to teachings and texts is insufficient for inner transformation; true change arises from contemplation and practical application in our daily lives.
In summary, Buddhism provides a structured framework that creates not only short-term solutions to amending the broken relationship between humanity and nature,[28] but it also teaches us how we can fulfill our ultimate collective aspirations.
[39] In 2010 he published the book Our Only Home: A Climate Appeal to the World[40] and in January 2021 was engaged in conversation on The Crisis of Climate Feedback Loops with Greta Thunberg and leading scientists William Moomaw and Susan Natali[41] The 17th Gyalwang Karmapa, Ogyen Trinley Dorje is a passionate environmentalist who often incorporates this theme into his teachings and public talks[42][43][44][45] In 2007 during the Kagyu Monlam Chenmo, he suggested that planting a single tree can be more beneficial than performing life release for many beings, and recommended that monasteries should plant one to two thousand trees.
In 2015 he published the book The Heart is Noble: Changing the World from the Inside Out where he shares his vision for bringing social action into daily life,[52] and in 2017 he published the book Interconnected: Embracing Life in Our Global Society which explores the interconnected relationships we have with family, community, and the rest of humanity, and how through these relationships we can become effective agents of social and ethical change.
At the second conference on environmental protection (3 to 8 October 2009, Gyuto Monastery), he stated For too long, people have behaved thoughtlessly and ignored the damage to the environment that they are creating and, if this continued there was a great danger that it would be too late to do anything.
[56]On 24 October 2009, Ogyen Trinley Dorje supported international climate action day at a gathering at McLeod Ganj in northern India.
[58]In Spring 2015 he participated in a two-month tour of the United States, where he visited six major universities, and delivered public talks focusing on environmental protection and compassionate activism.
[67] Seeing that that new demand was driving the herbs used in Tibetan medicine close to extinction, he initiated a pioneering project to preserve them by bringing three young doctors to the Royal Botanical Garden Edinburgh to study horticulture and biodynamics.
Lama Yeshe's vision is to create a peaceful, sacred space, guided by environmental considerations for people of all faiths and religions.
[75]The status of nature in Christianity has been hotly debated, especially since historian Lynn White published the now classic "The historical roots of present-day ecologic crisis" in 1967.
Pope Francis clearly demonstrated his concerns about protecting the environment and indigenous peoples in his first-ever address to an international audience in Brazil in 2013.
[79] At the beginning of the 21st century, Pope Francis published the encyclical Laudato si', a document calling humanity to preserve the sustainability of the biosphere.
"[82] Mormon environmentalists find theological reasons for stewardship and conservationism through biblical and additional scriptural references including a passage from the Doctrine and Covenants: "And it pleaseth God that he hath given all these things unto man; for unto this end were they made to be used, with judgment, not to excess, neither by extortion" (D&C 59:20).
[88] In Hinduism, practitioners and scholars find traditional approaches to the natural environment in such concepts as dharmic ethics or prakrti (material creation), the development of ayurveda, and readings of vedic literature.
Hindu environmental activism also may be inspired by Gandhian philosophy and practical struggles, such as the Bishnoi community in Rajasthan [89] and Chipko resistance to forestry policies in Uttar Pradesh, India.
The Quran refers to natural phenomena numerous times and compels readers to ponder over the environment as a reflection of the truth – a signpost to a designer.
Nasr believes that to overcome the environmental crisis there needs to be a recognition that "the whole of nature is descended from higher spiritual realms.
[100] The second theme Benthall references is the very environmental basis from which Islam was founded, "an environment where natural recourses, especially water, fruit trees, and livestock have always had to be carefully conserved to ensure human survival, a concern which is inevitably reflected in the Qur'an.
[citation needed] Within the diverse arena of Jewish thought, beliefs vary widely about the human relation to the environment, though the rabbinic tradition has put Judaism primarily on an anthropocentric trajectory.
However, a few contemporary Jewish thinkers and rabbis in the US and Israel emphasized that a central belief in Judaism is that the Man (Ha Adam – האדם whose root comes from Haadama (earth) – האדמה, in Hebrew language), should keep the Earth in the same state as he received it from God, its eternal and actual "owner" (especially for the land of Israel), thus the people today should avoid polluting it and keep it clean for the future generations.
In Jewish law (halakhah), ecological concerns are reflected in Biblical protection for fruit trees, rules in the Mishnah against harming the public domain, Talmudic debate over noise and smoke damages, and contemporary responsa on agricultural pollution.
[citation needed] In contemporary Jewish liturgy, ecological concerns have been promoted by adapting a kabbalistic ritual for the holiday of trees, Tu Bishvat.
[103] Jewish environmentalists are drawn from all branches of religious life, ranging from Rabbi Arthur Waskow to the Orthodox group Canfei Nesharim.
[105][106][107] In Jainism, the ancient and perhaps timeless philosophical concepts, like Parasparopagraho Jivanam, were more recently compiled into a Jain Declaration on Nature, which describes the religion's inherent biocentrism and deep ecology.
[108] In the Sikh faith, it is believed that one should treat air as one's Guru (the spiritual teacher), water as one's father and the earth as the Great Mother.
