This time, David beat Goliath.
As CC books editor, I get to peruse a lot of books. Too bad I can’t review them all.
Surprisingly, evidence showed that the environmental movement’s most significant moments were overwhelmingly led by lapsed Presbyterians.
We all belong to a collective, evolutionary process in which we, like the ants, work together to build our community and preserve the species.
Christians didn’t baptize Aldo Leopold’s land ethic after the fact. They got there years before his work.
The anticipated publication on Thursday of Laudato Si’, Pope Francis’s encyclical on the environment, has American conservative Protestants up in arms. Firmly grounded in Catholic teachings on social justice, the encyclical is the culmination of half a century of Catholic thinking on the environment. Why then do American conservative evangelicals so adamantly oppose environmentalism? Since the environmental movement’s peak in the 1970s, evangelicals have pilloried environmentalists and cast doubt on problems like global warming.
Last year as part of a faculty group book-read I encountered Larry Rasmussen’s Earth Honoring Faith. In Rasmussen’s view, sabbath is one of the resources that could be deployed to apply brakes to a society that is over-consuming the resources of the planet and the lives of its own members. The suggestion of the healing possibilities of sabbath resonated with me not only because of my environmental commitments, but also on a more human level.
The new Century editorial offers that if the Republicans nominate Rick Santorum for president, his regular rhetoric about poverty might challenge President Obama to engage him on it--giving voters a chance to hear two different analyses of the problem instead of, you know, not hearing about it all. Somewhat more quixotically, I've found myself wondering whether there's an opportunity as well in Santorum's recent claim that environmentalism amounts to a "phony theology." Stephen Prothero's reaction is to challenge Santorum's desire to draw who's-a-real-Christian lines; Rachel Tabachnick's is to trace the "phony theology" line to the influence of the Cornwall Alliance. Good points both, but what interests me here is that Santorum's comments point to one of the basic theological questions for Christian eco-engagement: Is the emphasis on human membership in the wider creation or on human responsibility for it?