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In 2015, Pope Benedict issued a papal encyclical, entitled Laudato Si’, which called for the ecological conversion of the Christian people. It also, however, called for the ecological conversion of‘ all people of good will.’ Pope Francis has been joined in this call by religious leaders from across the great traditions. Over the course of five weeks, we will examine five great repositories of wisdom and discuss the insights which each of these traditions provide for us – as people of good will– at this consequential moment in the history of our species.
Week 1
This week we will be studying new and old currents in Islamic theology in relation to the issue of climate change and ecological crisis. In a wide-ranging conversation we will discuss the conceptualisation of humanity as the khalifa of creation and thinking about how that might compare with the concept of stewardship within Christian thought. We will discuss the notion of mizan - or equilibrium - within Islamic thought ,and whether this concept is a forerunner of secular notions of ecology. We will ask whether Islamic ritualisation of cleanliness can help change attitudes to our natural environment. Finally we will discuss the similarities and important differences between Islamic and Catholic teachings on man's place in creation.
Week 2
This week we will discuss Buddhist attitudes to the natural world. We shall read and hear about Buddhist understanding of the interconnectedness of all things. We will also consider whether the concept of anicca– the impermanence of all things – is a help or a hindrance to Buddhists thinking on the natural world. Lastly we will consider the impact of the Dalai Lama as a public figure and spiritual leader who has spoken out on issues relating to climate change and creation.
Week 3
This week we will be thinking about Judaism and the natural world. We will look at some of the texts which Jews and Christians hold in common as sacred scripture (not least the Genesis account of creation). We will also examine some Talmudic sources, the concept of Tikkun Olam and the influence of modern Jewish, ecological thinkers like Lynn Gottlieb and others.
Week 4
This week we will be discussing the relationship between faith, tradition and environmentalism in ancient and modern Hindu thought. We will think about the concept of Prakṛti – the natural order of things – and how this concept affects how Hindus think about the relationship between human beings and creation. We will also think about the role which vegetarianism plays in the lives of many Hindus and think about contemporary Hindu environmental activism.
Week 5
This week we will consider the ancient teachings of the Dao, a central plank of East Asian philosophy and theology. Though many of the a teachings of Taoism date back thousands of years, they can still provide valuable insights for those seeking some form of ecological conversion today. In this weeks session we will analyse the concept of wu-wei, yin-yang and some of the aphorisms from the book of Chuang Tsu.
Questions for reflection
1. How does the concept of mizan contribute to a distinctively Islamic view of creation?
2. How does the concept of tawhid contribute to a distinctively Islamic view of creation?
3. What are the similarities and differences between Christian and Islamic views of humanity’s place in creation?
4. ‘The sacred texts of Islam demonstrate greater concern for non-human life.’ Do you agree?
5. Could Islamic concepts of cleanliness help to facilitate an ecological conversion?
6. Is the disenchantment of creation a cause of ecological catastrophe?
7. Is epistemicide a useful concept?
Questions for reflection
1. Does the concept of anatta help us to care more about the environment?
2. If we should seek detachment, then shouldn’t we stop caring about the environment?
3. Without a creator, is creation less valuable?
4. Is Buddhism to focussed on the present to provide answers to long term problems like climate change?
5. “The three poisons have been institutionalised. Kuśala-mūlais the only answer.” Do you agree?
6. How could the allegory of Indra’s net help us to understand our role in creation?
7. “Dualistic philosophy is at the root of the ecological crisis.” Do you agree?
8. Can the Lotus Sutra help us to think about climate justice?
Questions for reflection
1. ‘Animal sacrificial culture denotes a barbaric attitude to non-human life.’ Do you agree?
2. How do you interpret the ‘bird mitzvah’ of Deuteronomy 22? Can it teach us anything about early Jewish attitudes to non-human life?
3. Is the agrarianism of the Hebrew Bible more or less anthropocentric than modern capitalism?
4. To what extent is the early Christian rejection of ‘materialism’ - rejecting dietary laws and sacrifice and circumcision –responsible for the emergence of the anthropocene?
5. Could the ethical concept of chamas be more useful when thinking about climate change than the Christian conceptualization of sin?
6. ‘Early rabbinic Judaism had a more ecofriendly theology than early Christians.’ Do you agree?
Questions for reflection
1. The Mahabharata teaches that we must surrender to our duty, our dharma, rather than asserting our own will. Can this idea help or hinder the process of ecological conversion?
2. Does the example of India demonstrate that religious teachings do not meaningfully impact our attitudes to the environment?
3. Is there anything that Christians can learn or adopt from the concept of svarupa? Or is it fundamentally incompatible with Christian teaching?
4. How might the ascetic traditions of Hinduism help us to develop a more sustainable economic system?
5. Is it necessary to love the natural world in order to act to preserve it?
Questions for reflection
1. What does it mean to say that the Dao is likewater?
2. What is biospirituality?
3. Does the ‘biospirituality’ of Daoism provide abetter basis for ecological conversion than Christian dualism?
4. How do you interpret the parable of the uselessoak? Can it help us to develop new ways of seeing creation?
5. “The 180 precepts of Tianshi Dao demonstratecare for the non-human life.” Do you agree?
6. What does Miller mean when he says that Daoism “provides a physiological model of the interrelationship between many different complex systems”?
7. Is Daoism fundamentally more or less anthropocentric than Christianity?
We would really appreciate it if you could take a few minutes to provide us with feedback on your experience with our course. Please complete an evaluation form here:
Evaluation Form - Ecology and Interfaith Co-op. · ChurchSuite Forms
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Week 1
Week 2
Week 3
Week 4
Week 5
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Aidan is a tutor in Social and Environmental Justice stream. He completed his PhD at the Divinity Faculty of the University of Cambridge in 2018. During his doctoral studies he ran as a Parliamentary candidate for the Green Party. He is the author of two academic books: Jewish Christians in Puritan England (2020) and Israelism in Modern Britain (2021). Between 2020 and 2022 he worked as a Post-doctoral Research Fellow at St Mary's University in London.
