Between God And Green

Despite three decades of scientists' warnings and environmentalists' best efforts, the political will and public engagement necessary to fuel robust action on global climate change remain in short supply. Katharine K. Wilkinson shows that, contrary to popular expectations, faith-based efforts are emerging and strengthening to address this problem. In the US, perhaps none is more significant than evangelical climate care. Drawing on extensive focus group and textual research and interviews, Between God & Green explores the phenomenon of climate care, from its historical roots and theological grounding to its visionary leaders and advocacy initiatives. Wilkinson examines the movement's reception within the broader evangelical community, from pew to pulpit. She shows that by engaging with climate change as a matter of private faith and public life, leaders of the movement challenge traditional boundaries of the evangelical agenda, partisan politics, and established alliances and hostilities. These leaders view sea-level rise as a moral calamity, lobby for legislation written on both sides of the aisle, and partner with atheist scientists. Wilkinson reveals how evangelical environmentalists are reshaping not only the landscape of American climate action, but the contours of their own religious community. Though the movement faces complex challenges, climate care leaders continue to leverage evangelicalism's size, dominance, cultural position, ethical resources, and mechanisms of communication to further their cause to bridge God and green.

In the early 1970s, living in inner-city St. Louis, Paul Gilk asked his friends to explain why small farms were dying. The answers did not satisfy. Years of study followed. Through the reading of history, Gilk began to grasp the origins of both horticulture and agriculture, their blossoming into Neolithic agrarian village culture, and the impoundment of the agrarian village by bandit aristocrats at the formation of what we now call civilization. Getting a grip on the relationship between agriculture and civilization was one thing; but, as a person strongly influenced by Gospel stories, Gilk also wanted to know what the connection might be between the kingdom of God proclamation in the canonical Gospels and the peasant world from which Jesus arose. Aided in his thinking by the works of biblical scholars Marcus Borg and John Dominic Crossan, Gilk began to realize that the kingdom of God was both a harkening back to the peace and freedom of precivilized agrarian village and a revolutionary anticipation of a postcivilized village-mindedness organized organically on the basis of radical servanthood and radical stewardship. We are, Gilk says, entering the dawn of this Green culture simultaneously with the deepening of civilized world disaster.

At this time of climate crisis, here is a practical Christian ecospirituality. It emerges from the pastoral and theological experience of Reverend Robert Shore-Goss, who worked with his congregation by making the earth a member of the church, by greening worship, and by helping the church building and operations attain a carbon neutral footprint. 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. If we fall in love with God's creation, says Shore-Goss, we will fight against climate change.

A stunning reexamination of one of the essential tenets of Christian belief from one of the most provocative and admired writers on religion today “A scathing, vigorous, eloquent attack on those who hold that that there is such a thing as eternal damnation.”—Karen Kilby, Commonweal The great fourth-century church father Basil of Caesarea once observed that, in his time, most Christians believed that hell was not everlasting, and that all would eventually attain salvation. But today, this view is no longer prevalent within Christian communities. In this momentous book, David Bentley Hart makes the case that nearly two millennia of dogmatic tradition have misled readers on the crucial matter of universal salvation. On the basis of the earliest Christian writings, theological tradition, scripture, and logic, Hart argues that if God is the good creator of all, he is the savior of all, without fail. And if he is not the savior of all, the Kingdom is only a dream, and creation something considerably worse than a nightmare. But it is not so. There is no such thing as eternal damnation; all will be saved. With great rhetorical power, wit, and emotional range, Hart offers a new perspective on one of Christianity’s most important themes.

American environmentalism historically has been associated with the interests of white elites. Yet religious leaders in the twenty-first century have helped instill concern about the earth among groups diverse in religion, race, ethnicity, and class. How did that happen and what are the implications? Building on scholarship that provides theological and ethical resources to support the “greening” of religion, God and the Green Divide examines religious environmentalism as it actually happens in the daily lives of urban Americans. Baugh demonstrates how complex dynamics related to race, ethnicity, and class factor into decisions to “go green.” By carefully examining negotiations of racial and ethnic identities as central to the history of religious environmentalism, this work complicates assumptions that religious environmentalism is a direct expression of theology, ethics, or religious beliefs.

The Bible is bursting with teaching about nature: how God created it, how humans fit into it, and how it is part of his big story of justice, love and redemption. But what does the Bible have to say about the environmental issues that face us? These seven Bible studies explore such questions as: How well rooted are you in God's creation?, Can you take your ethics to the shops?, Does what you eat really make a difference?, Is an environmentally friendly lifestyle just too painful to contemplate?

[Publisher's note: This written statement was penned over a 100 years ago.] The following was written nearly six years ago It was only after much hesitation and prayer, that, at the repeated requests of some esteemed Christians, and after a careful revision, I have resolved to commit these notes to print. I confide in the well-known forbearance of my dear fellow Christians in this country, as to the imperfections of expression. The twenty-third Psalm has been so interwoven with the whole of my Christian course (of more than 26 years), and our gracious Shepherd has, from this precious portion of His Pasture, whenever I turned to it, so often blessed my soul, that I could resist no longer the desire to communicate to others what He has been pleased to give to me. The dispensational side of our Psalm I have only occasionally touched upon, as the chief object of it is the feeding of the soul on Christ. Consequently even the great Christian principles of truth, foreshadowed and embedded in this Psalm, are considered, only as far as they concern the flock of God; for instance, the question of worship at the Lord's Table, where we feed upon His death, when "We sing of the Shepherd that died, That died for the sake of the flock." For, however important a place the Church, as such, may occupy at that blessed Table of our Lord, and in His counsels, yet this portion of divine truth would be out of place in our Psalm. May God keep us from growing into cool and enlightened churchmen, to the neglect of the pastoring of the flock, for whom the Good Shepherd died.

In this comprehensive study of a common deity found in the ancient Near East as well as many other cultures, Green brings together evidence from the worlds of myth, iconography, and literature in an attempt to arrive at a new synthesis regarding the place of the Storm-god. He finds that the Storm-god was the force primarily responsible for three major areas of human concern: (1) religious power because he was the ever-dominant environmental force upon which peoples depended for their very lives; (2) centralized political power; and (3) continuously evolving sociocultural processes, which typically were projected through the Storm-god’s attendants. Green traces these motifs through the Mesopotamian, Anatolian, Syrian, and Levantine regions; with regard to the latter, he argues that Yahweh of the Bible can be identified as a storm-god, though certain unique characteristics came to be associated with him: he was the Creator of all that is created and the self-existing god who needs no other.