Download A Greener Faith: Religious Environmentalism and Our Planet's by Roger S. Gottlieb PDF

By Roger S. Gottlieb

In a time of darkening environmental clients, scary spiritual fundamentalism, and moribund liberalism, the impressive and traditionally unparalleled upward push of non secular environmentalism is a profound resource of desire. Theologians are convalescing nature-honoring components of conventional religions and forging daring new theologies connecting devotion to God and non secular fact with love for God's production and deal with the Earth. and non secular humans during the international are remodeling the which means in their faiths within the face of the environmental trouble. The successes and value ofreligious environmentalism are show up in statements via leaders of almost all of the world's religions, in new and "green" prayers and rituals, and in subtle criticisms of recent society's economic system, politics, and tradition. From the Evangelical Environmental community to the Buddhist major minister of Mongolia, the nationwide Council of church buildings to tree-planting campaigns in Zimbabwe, non secular environmentalism has develop into a strong element of the area environmental stream.

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Extra info for A Greener Faith: Religious Environmentalism and Our Planet's Future

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Because they have been the self since before form arose, they are liberated and realized. . Blue Mountains are neither sentient nor insentient. You are neither sentient nor insentient. ”39 In this perspective, common distinctions between sentient and nonsentient, human and nonhuman, rational and instinctive are questioned and ultimately dismissed. The very mental habit of dwelling on them is a product of the ego-based mind of desire and attachments, the mind that, Buddhism always insists, is very far from wisdom or real happiness.

The rejection of individualism goes hand in hand with Buddhism’s critical treatment of desires to possess, own, or consume. In Buddhist terms, such desires are the very centerpiece of human misery. Thinking constantly about “I, me, and mine” not only reflects a delusory idea of separateness, but leads to great suffering. It is only when we renounce our desire to control the world and detach from our desires rather than compulsively try to satisfy them that lasting contentment is possible. This elementary aspect of Buddhist theology is thus a direct negation of the consumerist compulsions of twentyfirst-century market society.

Or can it, without doing violence to its basic intent, become so? Given its role in a Western and capitalist culture that has been the source of environmentally destructive industrialization, this is a key question. For some people, the answer is an unambiguous no. ” Once the world is viewed as the product of a transcendent, immaterial “sky God,” White wrote, once holiness is removed from our surroundings and transferred without residue to their Source, the way is paved for using those surroundings any way we wish.

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