The Greening Of Protestant Thought

The Greening of Protestant Thought traces the increasing influence of environmentalism on American Protestantism since the first Earth Day, which took place in 1970. Robert Booth Fowler explores the extent to which ecological concerns permeate Protestant thought and examines contemporary controversies within and between mainline and fundamentalist Protestantism over the Bible's teachings about the environment. Fowler explores the historical roots of environmentalism in Protestant thought, including debates over God's relationship to nature and the significance of the current environmental crisis for the history of Christianity. Although he argues that mainline Protestantism is becoming increasingly 'green,' he also examines the theological basis for many fundamentalists' hostility toward the environmental movement. In addition, Fowler considers Protestantism's policy agendas for environmental change, as well as the impact on mainline Protestant thinking of modern eco-theologies, process and creation theologies, and ecofeminism.

The theory and data of environmental science suggest that growth in rates of population, consumption and environmental degradation, as a result of the activities of industrialized societies, has created an ecological crisis to which modern societies must adapt. However, adaptation is problematic. Max Weber studied adaptive social change during the industrial revolution. The evolution of this new way of life was initially problematic because individuals who established industrialism were socialized under feudalism. In this dissertation, I consider The Protestant Ethic and the Spirit of Capitalism as a theoretical treatise framed by modern human ecology in order to study social change in the context of the ecological crisis of industrialism. The Protestant Ethic is known for describing how religious ideas influenced the unfolding of modern capitalism in the West. However, there is nothing inherent in Protestantism that requires linkage to industrialism. I argue that Protestantism has evolved, and that it need not necessarily promote environmental exploitation, although under industrialism it has. I identify a "green" subculture within Protestantism, and consider how Protestantism's weakness may also be its strength. The very sociological structure that, in the absence of ecologically realistic norms, permits widespread ecosystem degradation by industrial capitalism may also generate ecologically realistic norms for a natural capitalism. Weber contended that rationality was problematic because it paradoxically results in a dual crisis of management and meaning where human agency becomes "imprisoned" as if in an "iron cage." The irrational continuation of environmentally degrading social practices eventually contributes to a legitimation crisis. People turn to religion as an alternative authority. If science and religion converge on environmental values, they might catalyze social change, unless they are too distorted by ideological bias. Adaptive social change only occurs if ethical and ecological values are in accordance with the sustainability of ecosystems. Hence, to adapt to the ecological crisis, sociocultural systems require socialization into ecological realism, because ecologically rational societies may still be maladaptively organized around environmentally unsustainable trajectories.

How we come to our conclusions about ethical issues matters as much as the specific policies or practices we commend. This book argues that four key doctrines form a theological perspective for environmental ethics. They are the key ideas upon which people build their ethics of the environment. By looking at the doctrines of revelation, creation, anthropology, and eschatology, we can find points of contact to work together more effectively for the common good and have more meaningful debates when our positions differ. This book uses examples from four different theological positions—ecotheology, theological liberalism, fundamentalism, and evangelicalism—to show that a creation-positive ethic is possible from all of these positions, and it explores why people who stand within various theological streams may engage in environmental issues in diverse ways.

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. Wilkinson shows that faith-based efforts are emerging and strengthening to address this problem.

A comprehensive account of the principal Protestant theological concerns and writers from 1870 to World War I. Welch discusses both major and minor thinkers, placing them within such overarching themes as the nature of faith and the relationship of church and society.