Towards a Religiously Inspired Environmental Spirituality to Address the Environmental Crisis

Abstract

This essay discusses the need for an environmental spirituality in order to address environmental concerns since the degradation of natural ecosystems and climate change stem from a deeper spiritual and moral crisis within humanity. Religious leaders across traditions have articulated this sentiment as the root cause of our contemporary environmental woes. Thus, embracing environmental spirituality rooted in religious teachings can play a crucial role in healing the wounds inflicted upon the planet.

Keywords: environmental crisis, spirituality, environmental spirituality, environmental flourishing

1. Introduction

In the midst of the modern age's relentless pursuit of progress and prosperity, our planet faces an unprecedented environmental crisis. The degradation of natural ecosystems, loss of biodiversity, and climate change threaten the delicate balance that sustains life on Earth. While scientific and policy-driven approaches strive to mitigate the damage, an often-overlooked aspect calls for profound attention: the need for an environmental spirituality. Beyond the realm of scientific facts and economic considerations lies a deeper truth – our ecological troubles are a reflection of a spiritual and moral crisis plaguing humanity. The pursuit of material gain, driven by instant gratification and short-term aims, has caused us to forget our intrinsic bond with nature and the virtues that once guided our actions. Religious leaders, in unison, assert that addressing the environmental crisis demands a transformative spiritual awakening – a realization that harmonizing with nature is essential for our own well-being and that of the planet. This essay considers the compelling idea that environmental degradation is a manifestation of a broader malaise in our collective consciousness, rooted in a detachment from nature and moral values. It proposes that there is a need for not just a religious environmentalism but an environmental spirituality rooted in religious teachings in order to respond to this crisis.

2. The Need for an Environmental Spirituality Rooted in Religious Teachings

The religious perspective sees a spiritual crisis at the core of all social and environmental woes. Our ecological troubles stem from our selfishness and warped values that favor material gain over moral and spiritual growth. The economic creed of modern civilization has fueled our obsession with instant gratification and short-term aims, letting greed and excess supplant basic virtues. Thus, we have severed our bond with nature and forgotten our values.[1] The Ecumenical Patriarch Bartholomew I in 1997 declared:

For humans to cause species to become extinct and to destroy the biological diversity of God’s creation… For humans to degrade the integrity of Earth by causing changes in its climate, by stripping the Earth of its natural forests, or destroying its wetlands… For humans to injure other humans with disease, for humans to contaminate the Earth’s waters, its land, its air, and its life, with poisonous substances… These are sins.[2]

Thus, environmental degradation reflects a deeper, more insidious malady that plagues humanity – a spiritual and moral decline. It is not merely the result of misguided social, economic, and political governance, but rather an expression of a broader malaise that pervades our collective consciousness. The reckless pursuit of overconsumption, the unbridled desire for unchecked development, and the flagrant disregard for the well-being of nature are all symptoms of this ailment, rather than the cause.

The Buddhist perspective on the ecological crisis serves as a poignant reminder that our individual and collective actions have far-reaching consequences on the world we inhabit. Essentially, the roots of our personal and societal problems stem from the trifecta of greed, hatred, and delusion. Pragati Sahni argues that as long as these poisons control our mind, “the human race will be stricken by environmental and other forms of exploitation, as well as selfish actions, greedy consumer cultures, dissatisfaction, and other attitudes that can be seen as vices.”[3] Similarly, the late Thai monk Buddhadasa posited that climate change and other imbalances in nature were a result of human moral degeneration, which impacts the external dimension of the world.[4] Buddhadasa believed that human greed and materialism were the fundamental drivers of the environmental crisis, and that the solution lay in a spiritual transformation that involves cultivating mindfulness, compassion, and a deep sense of interconnectedness with all beings. In other words, the way we treat ourselves and others is reflected in the way we treat the natural world. The disconnection between humans and nature is a symptom of the three poisons, which fuel self-interest at the expense of the collective well-being.

Religious leaders from all corners of the world agree that tackling the ecological crisis and promoting environmental flourishing necessitates a spiritual transformation as the foundation of all endeavors. Without such transformation, the task of caring for our planet risks devolving into a mere series of dry mechanical calculations, abstract concepts, and clever policy enactments. As Bartholomew says, “We need a new way of thinking about our own selves, about our relationship with the world and with God. Without this revolutionary ‘change of mind,’ all our conservation projects, however well intentioned, will remain ultimately ineffective.”[5] Seyyed H. Nasr shares this sentiment, asserting that “the ecological crisis is only an externalization of an inner malaise and cannot be solved without a spiritual rebirth of Western man.”[6] By “Western man,” Nasr refers to the modern individual who has embraced scientific rationalism as the foundation of all knowledge, resulting in a desacralized perception of nature and humanity devoid of their spiritual dimensions and religious understandings of the world.[7]

Thus, addressing environmental concerns to the core requires authentic metanoi, a deep ecological conversion as called for by Pope John Paul II[8] as well as his successors. John Paul II believed that this conversion was the necessary response to the environmental crisis. He argued that ecological conversion involved a fundamental change in our attitudes and behaviors towards the natural world, and called on individuals, communities, and governments to work together to promote a more sustainable and just future for all. However, the Pope asserted that ecological conversion was not only about “a ‘physical’ ecology that is concerned to safeguard the habitat of the various living beings, but also a ‘human’ ecology which makes the existence of creatures more dignified, by protecting the fundamental good of life in all its manifestations and by preparing for future generations an environment more in conformity with the Creator's plan.” Undergoing an ecological conversion, therefore, is to see that in the “rediscovered harmony with nature and with one another, men and women are once again walking in the garden of creation, seeking to make the goods of the earth available to all and not just to a privileged few.”[9]

True conversion, however, cannot take place without religious inspiration and guidance. Religions at their best inspire and infuse external acts that are consistent with authentic interior virtues ordered to the well-being of both humanity and the natural environment. In this respect, religions must undergo its own self-examination in order to adequately speak to the present context. As the Buddhist scholar monk Bhikkhu Bodhi asserted:

If any great religion is to acquire a new relevance it must negotiate some very delicate, very difficult balances. It must strike a happy balance between remaining faithful to the seminal insights of its Founder and ancient masters and acquiring the skill and flexibility to formulate these insights in ways that directly link up with the pressing existential demands of old-age. It is only too easy to veer towards one of these extremes at the expense of the other: either to adhere tenaciously to ancient formulas at the expense of present relevance, or to bend fundamental principles so freely that one drains them of their deep spiritual vitality. Above all, I think any religion today must bear in mind an important lesson impressed on us so painfully by past history: the task of religion is to liberate, not to enslave. Its purpose should be to enable its adherents to move towards the realization of the Ultimate Good and to bring the power of this realization to bear upon life in the world.[10]

This sentiment adequately encapsulates the task that religious traditions must undertake to contribute to addressing contemporary issues plaguing society, especially that of the environmental crisis. Despite numerous books, academic articles, and conferences dedicated to the relationship between religion and the environment, the discourse must persist for various reasons. The environmental crisis poses a continuous threat to both human and environmental well-being, leaving no room for silence, even if the ideas have been voiced before. The crisis took years to develop, and it will take time to solve. Thus, persistence is critical for those who understand the problem and tirelessly work towards its mitigation and eventual remedy.

Furthermore, there is an opportunity to rejuvenate and reiterate old ideas in new social contexts, where both the speaker and the listener bring different perspectives and sensibilities to the table. This hermenutical approach allows for old voices to be renewed and reinvigorated, potentially breathing new life into the message that they convey. Although the message itself may not be new, the context and delivery can enhance its significance and relevance. Religion and the environment are intricately connected and can mutually influence each other, as well as be impacted by technological and social advancements. Therefore, continuing the conversation in an interdisciplinary and interreligious manner is crucial to achieving the ultimate goal of promoting flourishing and well-being for both nature and humanity. With ongoing engagement and collaboration, we can foster a better understanding of the issues at hand and work towards practical solutions that benefit us all.

Therefore, when it comes to addressing ecological concerns and promoting environmental flourishing, what is needed is not simply an environmental ethic, but more profoundly, an environmental spirituality. While environmental ethics can originate from purely secular philosophy, environmental spirituality are integrally connected to religious and spiritual traditions. This is the unique contribution of religion to the environmental discourse that cannot be filled by other fields. Whether we like to admit it or not, the most profound spiritualities are rooted in religion. Religion provides the anchor for spirituality, and it is via religion that spirituality takes shape and sustains itself. Nasr declared, “From my point of view, which is always of course a traditional one, there is no spirituality without religion. There is no way of reaching the spirit without choosing a path which God has chosen for us, and that means religion (religio).”[11]

Since religion continues to play a prominent role in the life of people around the world, it is wise to encourage an environmental spirituality founded upon scientific facts and positively informed and motivated by their faith. In this context, the term ‘spirituality’ is applied to all religious systems, including nontheistic traditions like Buddhism and Confucianism. One might find the term ‘spirituality’ applied to a religion like Buddhism to be an oxymoron because Buddhism denies the existence of a ‘spirit’ or a ‘self.’ However, ‘spirituality’ in the broad sense does not necessarily connote the presence of a ‘spirit’ or a ‘soul’ as understood in Western Christianity but can also refer to a more general state or experience of inner well-being and transformation. Because of this, spirituality as a discipline can be applied to a variety of religious systems, and some may argue, as well as non-religious contexts.

The famous primatologist Jane Goodall remarked, “If only we can overcome cruelty, to human and animal, with love and compassion we shall stand at the threshold of a new era in human moral and spiritual evolution – and realize, at last, our most unique quality: humanity.”[12] Indeed, the Dalai Lama said that spirituality goes beyond religion, which is “concerned with faith in the claims to salvation of one faith tradition or another, an aspect of which is acceptance of some form of metaphysical or supernatural reality, including perhaps an idea of heaven or nirvana.”[13] On the other hand, spirituality is “concerned with those qualities of the human spirit – such as love and compassion, patience, tolerance, forgiveness, contentment, a sense of responsibility, a sense of harmony – which brings happiness to both self and others.” Therefore, the Dalai Lama suggested that instead of a "religious revolution," a "spiritual revolution" is necessary. This revolution should involve a fundamental shift away from our usual focus on ourselves and towards the broader community of beings to whom we are linked. Our actions should reflect a consideration for the interests of others in addition to our own.

Having said that, the Dalai Lama did not deny that spiritual “qualities, or virtues, are fruits of genuine religious endeavour and that religion therefore has everything to do with developing them and with what may be called spiritual practice.” Indeed, when religion is at its finest, it can function as a doorway into the spiritual domain. However, if it becomes fixated on its dogmas, creeds, rituals, and its assertion of possessing the absolute truth, it can turn into an obstacle or barrier to genuine spiritual enlightenment.[14]

3. Towards an Environmental Spirituality

Religions consistently emphasize that the problems facing humanity today are not limited to social issues. Thus, addressing complex dilemmas like the environmental crisis requires an internal transformation of the human spirit. Only then can remedies be effective, long-lasting, and adequate. To achieve this, ongoing work in environmental spirituality must explore several crucial questions:

· How can followers of a religion develop a spirituality that promotes environmental well-being?

· Which elements of their religious tradition can inform an environmental spirituality?

· How can religious traditions motivate and sustain an environmental spirituality that remains faithful to its tradition and responds to the current situation?

· In what ways does a religious environmental spirituality lead to ethical actions and activities related to the environment?

· How can religious systems contribute uniquely to the global discourse on environmentalism?

· How can a religious environmental spirituality enrich and inform purely secular environmental ethics?

· How can religions promote a spirituality of collaboration among people of various faiths in order to address contemporary environmental concerns?

By addressing these and other questions, we can better understand the role of religion in promoting environmental sustainability and how it can work alongside secular institutions to address the pressing issues of our time. Regarding spiritual self-cultivation rooted in religious teachings, this self-cultivation is not just about following a set of rules or traditions, but about actively working to nurture and grow our spiritual lives. It involves intentional practices that allow us to develop our character and morality within the context of our chosen religious tradition. Rabbi Rachel Cowan remarked, "Sometimes refinement of character happens naturally as we grow older, but for many people that growth is fostered by spiritual practices adopted and followed in a disciplined way." For people of religion, through disciplined practices such as prayer, meditation, study, and service, we can cultivate a deeper understanding and connection with our faith. By focusing on the inner journey, we can achieve true spiritual progress, transforming negative tendencies into positive ones and developing a higher moral character and wisdom. This intentional cultivation of our inner selves not only benefits us personally but also has the power to transform society and the world at large. Through our deeper and more nourishing relationships with ourselves, others, and the transcendent, we can contribute to a more compassionate and just world. Indeed, as Henri Nouwen affirmed, “The spiritual life does not remove us from the world but leads us deeper into it.”[15]

The traits of a spiritually mature person can be as unique and diverse as the traditions that shape them. However, certain qualities tend to manifest within those who have achieved a level of spiritual growth. These qualities include compassion, empathy, humility, inner peace, integrity, gratitude, and wisdom. Those who have traversed this spiritual path have developed an unparalleled sense of empathy and compassion, propelling them towards acts of altruism and benevolence, aimed at alleviating the suffering of their fellow beings. The spiritually mature among us understand that the common good is paramount, and they are often willing to sacrifice their own physical and emotional well-being for the sake of the greater good.

Moreover, spiritual maturity encompasses a profound understanding of the interconnectedness of all beings and the realization that individual actions have far-reaching consequences. Jane Goodall remarked, “You cannot get through a single day without having an impact on the world around you. What you do makes a difference, and you have to decide what kind of difference you want to make.”[16] Such realization compels spiritually mature people to lead more moderate and responsible lives, reducing their impact on the environment and promoting social equity. In addition, spiritually mature individuals derive deep meaning and purpose in life, which propels them to strive towards creating a better world for themselves and future generations. Their vision and creativity give rise to innovative ideas and initiatives that have the potential to usher in positive transformations in society.

Spiritual maturity as envisaged by diverse religious traditions is the hallmark of “authentic humanhood.” While these religions have varying metaphysical concepts and worldviews, one of their main preoccupations is always the betterment of humankind and helping humans to attain the best version of themselves. The condition of an individual's spiritual state is pivotal to the course of events at a personal, communal, and cosmic level. At the heart of the concept of religious self-cultivation lies the fundamental premise that by pursuing spiritual growth and maturity, we can experience a transformative shift that permeates every dimension of our lives. This profound transformation opens us up to healthy and nourishing relationships with ourselves, others, the cosmos, and the transcendent. Through this process, we can tackle the personal and social maladies that afflict humanity.

The crux of this transformation of relationships lies in our recognition of the interconnectedness of all things. By understanding that our actions have consequences that reverberate throughout the web of existence, we can foster healthier relationships with nature and creation, thereby promoting environmental flourishing. This is not achieved through an individualistic approach, but rather through collective collaboration with others who we view as part of the I-Thou relationship. This shift towards healthier relationship with ourselves, others, and the natural world can have a cascading effect that reverberates through society, leading to a more just and equitable world. It is in this way that religious self-cultivation can serve as a potent tool for personal and societal transformation. Through this transformative journey, we can cultivate a deeper sense of purpose and meaning, leading to a more fulfilling and enriching existence.

A transformed humanity on the individual level will ultimately lead to transformation on a communal level through collaborative actions to promote social and environmental flourishing. The interdependent relationship between human well-being and the ecology has been widely acknowledged, emphasizing the need for simultaneous promotion of both. Thus, the collaborative endeavors, whether between members within a society, culture, or religion, or between cultures and religions as collectives can greatly facilitate the building of a sustainable and flourishing world for all. However, for these collaborative efforts to be effective, they must take place in an interdisciplinary, dialectical, and dialogical manner. Interdisciplinary collaboration allows for a broader and more holistic approach to addressing environmental issues by integrating various fields of study and perspectives. Dialectical inquiry allows for a rigorous examination of opposing viewpoints, leading to a deeper understanding of the issues at hand. Dialogical communication, on the other hand, promotes a respectful and open exchange of ideas, allowing for a more inclusive and equitable approach to environmental stewardship.

Through this multi-faceted approach, we can live out our relationship lives in a way that addresses the existential concerns of our time. What is important is to recognize that in this ongoing discourse, there is a need for actions rooted in spiritually mature humanity, and that religions are recognized as instrumental to achieving this reality. As Pope Francis affirmed, “The rich heritage of Christian spirituality, the fruit of twenty centuries of personal and communal experience, has a precious contribution to make to the renewal of humanity.”[17] Francis’ sentiment with regards to Christianity can be articulated for other traditions in the world as well.

4. An Environmental Spirituality for a Post-Pandemic World

The COVID-19 pandemic has laid bare humanity's dire need for a profound spiritual transformation. In the first year of the outbreak, while nations and peoples were ravaged by the virus and lockdowns ran rampant, there was a glimmer of hope that the pandemic would act as a catalyst for a much-needed environmental reset. Skies cleared up, wildlife roamed freely in public places, and untouched natural habitats were revitalized. But alas, this respite proved to be temporary, as positive environmental actions were only taken out of necessity, not from any true sense of moral awakening. In fact, many signs pointed to humanity's blatant disregard for the well-being of nature in the face of protecting their own health. Plans for reusable cups in cafés and restaurants were put on hold, masks and COVID-19 test kits became ubiquitous forms of waste, and online orders were delivered in layers of wasteful packaging. Even as petrol prices soared and airline ticket prices skyrocketed, the term ‘revenge travel’ became a buzzword to describe the overwhelming desire to make up for lost trips during pandemic restrictions. In the latter days of the pandemic, at the COP26 Climate Summit in Glasgow, Scotland in 2021, 118 leaders and business executives flew in on private jets, potentially emitting over 1,400 tons of carbon dioxide.[18] The irony of this gathering aimed at addressing climate change while contributing to its destruction cannot be ignored.

The pandemic has unveiled a truth that has been obscured by the frenzied pace of modern life: humanity must experience a profound spiritual metamorphosis if we are to salvage our ailing planet. Despite the initial glimmers of hope that the pandemic's onslaught would engender lasting changes in human behavior, it seems that people are returning to their pre-pandemic ways of travel, consumption, and daily life. The ominous warnings of climate scientists, ringing out in the years before the pandemic, remain as potent as ever. And so, we find ourselves confronted with the urgent need for interreligious and interdisciplinary collaboration, an imperative that cannot be ignored as we find our way out of one of the most devastating calamities of our era. As we emerge from the depths of this tempestuous period, we must recognize that the future of our planet, and indeed, the fate of our entire species, rests in the balance.

5. Conclusion

In conclusion, the environmental crisis goes beyond economic and political issues; it reflects a deeper spiritual and moral crisis affecting humanity. Our relentless pursuit of material gain has disconnected us from nature and our core values. Religious leaders acknowledge the need for a profound spiritual transformation to address environmental problems effectively. This call for environmental spirituality surpasses mere ethics, requiring a genuine metanoia – an ecological conversion driven by faith and spiritual values. Religious traditions offer a unique framework for promoting environmental well-being and inner transformation, extending to the well-being of nature. Emphasizing virtues like love, compassion, tolerance, and responsibility fosters a sense of interconnectedness with all living beings. Sustained engagement between religion and environmental concerns is crucial for finding enduring solutions to the ecological crisis. This interdisciplinary and interreligious conversation revitalizes old ideas in contemporary contexts. By addressing key questions about developing and sustaining environmental spirituality, religious traditions can profoundly influence ethical actions and initiatives related to the environment.

___________

[1] Chris Durante, “The Green Patriarch and Ecological Sin,” Public Orthodoxy, September 3, 2021, https://publicorthodoxy.org/2021/09/03/green-patriarch-and-ecological-sin/

[2] Bartholomew I, Address at the Environmental Symposium, Saint Barbara Greek Orthodox Church, Santa Barbara, California, November 8, 1997.

[3] Pragati Sahni, Environmental Ethics in Buddhism: A Virtues Approach (New York: Routledge, 2007), 165.

[4] Buddhadasa, “A Notion of Buddhist Ecology,” Thai Buddhism, nd, http://www.thaibuddhism.net/Bud_Ecology.htm. Buddhadasa Bhikkhu’s ideas come from a number of works that have been compiled and translated by Grant A. Olson. Olson gives the title of his translation “A Notion of Buddhist Ecology.” In addition to the negative effect on nature, Buddhadasa Bhikkhu asserts that internal degeneration hinders spiritual progress.

[5] Bartholomew I, Message at the International Conference on Ethics, Religion, and Environment, University of Oregon, April 5, 2009.

[6] Seyyed H. Nasr, Man and Nature: The Spiritual Crisis in Modern Man (London: Mandala, 1990), 9.

[7] Nasr, Man and Nature, 32.

[8] John Paul II, “World Day of Peace Message, 1990,” https://www.vatican.va/content/john-paul-ii/en/messages/peace/documents/hf_jp-ii_mes_19891208_xxiii-world-day-for-peace.pdf.

[9] Pope John Paul II, General Audience Speech, January 17, 2001, https://www.vatican.va/content/john-paul-ii/en/audiences/2001/documents/hf_jp-ii_aud_20010117.pdf

[10] Bhikkhu Bodhi, “A Buddhist Response to Contemporary Dilemmas of Human Existence,” Access to Insight, 1994, http://www.accesstoinsight.org/lib/authors/bodhi/response.html.

[11] William C. Chittick (ed.), The Essential Seyyed Hossein Nasr (Bloomington, IN: World Wisdom, Inc., 2007), 29.

[12] Quoted in Fetzer Institute, "Practice: Overcoming Cruelty with Love and Compassion," n.d., https://fetzer.org/resources/practice-overcoming-cruelty-love-and-compassion.

[13] Dalai Lama, Ethics for the New Millennium (New York: Putnam, 1999).

[14] Pravat Dhal, “The Future of Religion: Human Life - Education – Spirituality,” Religion and Social Communication 20, no. 1 (2022): 128.

[15] Henri Nouwen, Making All Things New: An Invitation to the Spiritual Life (San Francisco, CA: Harper Collins, 2009), Kindle version.

[16] Amy Richardson, "5 Biodiversity Lessons from Dr Jane Goodall," The Future Forest Company, April 3, 2023, https://thefutureforestcompany.com/2023/04/03/5-biodiversity-lessons-from-dr-jane-goodall/

[17] Pope Francis, Laudato Si’, 2015, no. 216, https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.pdf.

[18] Ollie A. Williams, “118 Private Jets Take Leaders to COP26 Climate Summit Burning Over 1,000 Tons of CO2,” Forbes, November 5, 2021, https://www.forbes.com/sites/oliverwilliams1/2021/11/05/118-private-jets-take-leaders-to-cop26-climate-summit-burning-over-1000-tons-of-co2/?sh=79a1a2f453d9.

On the Role of Religion in Addressing Environmental Concerns

Abstract

The urgent need for action and collaboration among diverse stakeholders is evident in the global environmental crisis. Religion, with its lasting presence and influence on human beliefs, holds a crucial role in addressing environmental issues. Despite facing skepticism and resistance, religious actors possess the power to mobilize communities, inspire moral conduct, and offer distinct perspectives that contribute significantly to environmental stewardship. Addressing environmental challenges requires moving beyond scientific knowledge and technology, and embracing ethical conduct rooted in religious beliefs and values. By working together with religious communities, humanity can pave the way towards a sustainable future that safeguards nature's integrity and the well-being of all living beings.

Keywords: environmental crisis, religious environmentalism, ecology, religion

1. Introduction

Environmental disasters have been a natural part of the Earth's processes, but the current environmental crisis is distinctively a result of the Anthropocene era – the Age of Humans. In this unofficial geological epoch, humans have become a force of nature, capable of influencing and altering natural processes, leading to an escalating global environmental crisis. This crisis poses a threat to the progress humanity has achieved in economic and social development, and risks leaving future generations with a depleted and weakened planet. It is a dilemma that cannot be addressed by a single sector of society, politicians, or scientific experts alone. The global consensus is that an effective solution to ecological concerns requires an interdisciplinary, dialectical, and dialogical approach that engages the collaborative minds and hearts of a diverse group of individuals, groups, organizations, and institutions.

The gravity of the situation demands urgent action. As Rachel Carson prophetically asserted towards the end of her classic 1962 book Silent Spring, “We stand where two roads diverge. But unlike the roads in Robert Frost’s familiar poem, they are not equally fair. The road we have long been traveling is deceptively easy, a smooth superhighway on which we progress with great speed, but at its end lies disaster. The other fork of the road – the one ‘less traveled by’ – offers our last, our only chance to reach a destination that assures the preservation of our earth.”[1] The choices we make in the coming years will determine whether we leave behind a legacy of destruction or take bold steps towards a more sustainable future. It is time for us to rise to the challenge and safeguard the earth not only for future generations but for the very integrity of nature itself. To tackle this crisis, scientific and technological knowledge must be applied to social, economic, and legal policies. However, this must also be accompanied by political will, ethical awareness, and personal and religious commitment to act in the best interests of the environment. Only by bringing together a wide range of perspectives and expertise can we hope to find a sustainable solution to the environmental challenges we face. From this perspective, religion has an indispensable role to play in contributing to the discourse and collaborative actions needed to address one of the most difficult dilemmas of our time.

2. Enduring Presence of Religion in the World

Religious belief remains one of the most persistent and enduring aspects of human life in today's globalized world. A major study conducted by the Pew Research Center in 2015 revealed that an overwhelming majority (84 percent) of the world's population still maintains a religious affiliation.[2] In 2023, the World Population Review also published similar statistics with 85 percent of the world’s inhabitants adhering to a faith tradition.[3] According to Pew, while 16 percent of the population reported no religious affiliation, many of them acknowledged holding religious or spiritual beliefs, such as belief in God or some transcendent powers. Despite this, the study suggests that the global population of religiously unaffiliated people is declining, with only around 10% of the world's newborns between 2010 and 2015 born to unaffiliated mothers, even though they make up 16% of the global population.[4] In contrast, Muslims are experiencing a "baby boom," and are expected to have nearly caught up to Christians by 2050.[5] While social scientists have been forecasting the decline of religion due to increasing secularization, this prediction has not played out as expected. While secularization has been on the rise in Western Europe, North America, and various countries undergoing modernization,[6] religion has grown in prominence and number of adherents in other parts of the world.[7] While secularization is not an impossibility in various societies, the current and future state of religious life in the world indicates that there is no sign that the homo religiosus will disappear anytime soon.

The evidence gathered through empirical studies points to an undeniable fact: religion has been an integral part of every human society, regardless of its technological progress or historical era. The unyielding presence of religion in our collective history is a testament to the enduring human quest for social, cultural, and spiritual advancement, alongside other dimensions of our existence. Frederick Streng, an American scholar of religion with a focus on East Asian religions, particularly Buddhism, refers to this pursuit as the "ultimate transformation." This transformation involves a comprehensive metamorphosis that extends beyond personal growth, encompassing social, political, and even cosmic dimensions. It is a profound change that alters the very essence of what it means to be human. According to Streng, religion serves as the means to this kind of transformation. He writes:

An ultimate transformation is a fundamental change from being caught up in the troubles of common existence (sin, ignorance) to living in such a way that one can cope at the deepest level with those troubles. That capacity for living allows one to experience the most authentic or deepest reality – the ultimate.[8]

The Protestant German-American theologian and philosopher, Paul Tillich, posits that religion is characterized by being seized by an "ultimate concern." Tillich states that "religion, in the largest and most basic sense of the word, is ultimate concern. And ultimate concern is manifest in all creative functions of the human spirit."[9] As human beings, we are constantly driven by a deep desire to comprehend the purpose of our existence and achieve a state of ultimate transformation. This profound aspiration motivates us to evaluate our current circumstances and seek opportunities for personal growth. Religious traditions, with their rich history and teachings, offer valuable guidance and resources to support this journey of self-cultivation. They have the potential to address individual and communal concerns, including the pressing need for environmental care and safeguarding in contemporary society. Therefore, it is pertinent for religious institutions to actively engage in this critical issue, and work towards sustainable solutions for the betterment of all.

3. Resistance to Religious Actors

Regrettably, the valuable role of religion or faith actors in promoting communal development has often been overlooked, oftentimes due to false or inaccurate assumptions. Instead, the spotlight is frequently cast on the conflicts that arise from religious differences and intolerance, with religious violence being cited as a major impediment to progress.[10] The destructive impact of extremist religious organizations such as the Islamic State (IS), as well as fundamentalist factions within Hinduism and Christianity, has reinforced the notion in society and academia that religion is inherently prone to violence.[11] Charles Kimball, an ordained Baptist minister and expert in Comparative Religion commented, “It is somewhat trite, but nevertheless sadly true, to say that more wars have been waged, more people killed, and these days more evil perpetrated in the name of religion than by any other institutional force in human history.”[12]

Another perception of faith actors is that they have a hidden agenda of proselytization and would instrumentalize their development work to convert people.[13] Consequently, development institutions and agencies tend to prefer religious partners who are perceived as being more liberal and humanistic in their outlook, rather than strictly adhering to creeds and codes. In his book A Greener Faith: Religious Environmentalism and Our Planet’s Future, Roger S. Gottlieb listed and refuted the common points against religion’s involvement in social and political spheres, namely: (1) Religion, in essence is undemocratic and oppressive; (2) Religious beliefs are irrational or at best nonrational, and thus have no place in the organization of society; (3) Religious values are, at best, peripheral to environmentalism, which should be shaped by science, not faith; (4) Involvement in politics is bad for religion; and (5) Religion has become increasingly irrelevant to modern life, so a religious environmentalism is not needed and will make no real contribution.

While the scope of this essay prevents a thorough examination of Gottlieb's arguments, it suffices to note that he refuted these positions because of the fundamental fact that “environmental problems can only be solved collectively”[14] – which means that religion cannot be simply ignored. To effectively tackle environmental issues (as well as other glocal concerns), it is crucial for all stakeholders to acquire religious literacy which enables the acknowledgement that religious institutions have a vital role to play in the public sphere.[15] After all, most religions have a vested interest in the well-being of humanity and view the contribution of the religious perspective to social development as an integral aspect of their mandate. An exemplary case in point is Catholic social teaching, which has been a powerful voice in advocating for social justice and promoting integral human development. Pope Francis, in his 2014 World Day of Peace Message, stated that authentic development is not about “mere technical know-how bereft of ideals and unconcerned with the transcendent dimension of man.”[16] Thus, it is time to do away with the Western mindset focused on a post-religious world where faith actors are refused a place in the public arena.

Despite the lack of awareness or disinterest on the part of secular organizations, over the past few decades, there has been a surge in religious engagement with environmental concerns, as people have come to recognize the intrinsic link between environmental flourishing and human well-being. The involvement of religions in these issues is especially beneficial, as their contribution is both unique and valuable. According to Hans Küng, religious teachings possess an absolute nature that is essential for encouraging commitment to solving environmental problems. Küng argued that the authoritative voice of religion can impel its followers to follow prescribed norms unconditionally, even in cases where doing so may be contrary to their own interests.[17] One of the advantages of religion in this context is its ability to propose a "categorical ought" that extends beyond the finite conditions of human existence, human urgencies, and even the survival of humanity itself.[18] Moreover, religion serves as a guiding force, a compass for our moral and ethical compass, a source of inspiration for our communities, and a deep well of spiritual motivation. Throughout history, religion has been a powerful voice for social justice, driving movements that challenge inequality and oppression. From the Christian churches’ role in promoting social healing in post-genocide Rwanda[19] to the tireless efforts of religious women and men across traditions to promote environmental consciousness and stewardship, religion has been a vital force for inspiring social change.

Through its teachings and practices, religion underscores the interconnectedness of all life, emphasizing the need to promote the well-being of others. This call to action provides a compelling framework for tackling the most pressing social issues of our time, such as poverty, inequality, and environmental degradation. Religious communities offer a sense of belonging, an anchor of support and a place to draw strength, and a network of like-minded individuals committed to social justice. The power of faith is undeniable in shaping attitudes and perspectives, driving individuals and communities towards meaningful and lasting social change. Religion provides a language of morality, hope, and compassion that can inspire and unite people to work together towards creating a more just and equitable world.

4. Religion’s Potential in Addressing Environmental Concerns

With regards to environmental concerns, historian Lynn White Jr. asserted that people's actions toward their ecology are influenced by their beliefs about themselves and their relationship to their surroundings. White suggested that religion plays a crucial role in shaping these beliefs, stating that "human ecology is deeply conditioned by beliefs about our nature and destiny."[20] Our interpretation of our own story and destiny, as well as our relationships with others and nature, are all informed by our religious beliefs.

Religious beliefs hold a fundamental role in human life, as they offer primordial, all-encompassing, and unique worldviews. As a result, they possess the power to mobilize the human will and effort to achieve desired transformations.[21] Traditional societies that have succeeded in managing resources over time have done so in part through religious or ritual representation of resource management.[22] The Muslim scholar Seyyed Hossein Nasr pointed out that the vast majority of people in the world live within a religiously bound universe. For this reason, religious ethics remain the most practical vehicle for solving the environmental crisis. Rational arguments or scientific reasons in many contexts are less likely to influence individuals to adopt ethical values or change behaviors than the guidance of respected religious leaders.[23]

Nasr’s assertion is supported by the results of a 2020 Afrobarometer survey conducted in 34 African countries to gauge the level of trust given to key public officials by the people. The results indicated that religious leaders ranked first with 69 percent. Political leaders ranked significantly lower with trust for the president at 52 percent and trust for parliaments at 43 percent.[24] While it is true that public trust in religious leaders has declined over time due to multiple factors including various scandals involving religious institutions, overall, these leaders and faith actors are still held in high esteem by many.

This is primarily attributed to the perception that their work is not driven by self-serving interests, but rather by a genuine commitment to serving others. Additionally, the trust people have in religious leaders is often reinforced by their firsthand experiences with the valuable services offered by religious organizations.[25] Thus, the above-mentioned arguments suggest that religious beliefs play a vital role in shaping individuals' perceptions of their environment and the actions they take towards it. These perspectives highlight the importance of considering religious beliefs in environmental policy and management decisions.

While there has been a significant effort to raise awareness of the environmental crisis, intellectual and scientific knowledge alone is not sufficient to address this issue.[26] On the other hand, religious involvement has been seen to be effective in promoting environmental agenda in many places. In Bhutan for example, religion has played a significant role in the country’s standard for happiness, which includes environmental conservation. Although religious belief and environmental practice may contradict each other in a reductionist viewpoint, they work together in Bhutan, a country in the eastern Himalayas, to conserve the environment. The country's government reports emphasize that Bhutan's distinctive sacred cosmology, which merges Animism, Bön, and Vajrayana Buddhism, has helped preserve its natural surroundings. Consequently, approximately two-thirds of Bhutan is still covered by forests.[27]

Bhutan's unwavering dedication to the conservation of the environment is one of the four pillars of its Gross National Happiness philosophy. As enshrined in its constitution, the country preserves an impressive 60 percent of its land under forest cover and has triumphantly safeguarded over 51 percent of its land – the highest proportion of any Asian nation. The fruits of this noble pursuit are readily apparent through the country's vast network of protected areas, which allow native wildlife to roam freely, and the thriving industry of ecotourism. The benefits of Bhutan's conservation efforts are not only limited to the kingdom itself but extend to the world, as this region provides water to a fifth of the global population, is situated at the heart of a region replete with biodiversity, and acts as a vital agent in absorbing carbon dioxide to combat climate change.[28]

Scholars have noted that Bhutan's environmental policy is integrally intertwined to its cultural and religious worldview, in particular the Mahayana Buddhist philosophy of peace, friendship, and harmony. This philosophy is combined with the concept of sustainable development to promote Gross National Happiness, which is a prominent feature of Bhutan's development. The Bhutanese government has integrated this philosophy into its policies, which is markedly different from other developing countries.[29]

Religious authorities have also influenced environmental discourse and action by issuing formal declarations. For instance, in August 2015, a group of Islamic scholars from various countries launched a collective call to combat climate change, based on both Islamic teachings and scientific evidence.[30] They urged all people of goodwill, especially Muslims, to protect the environment and the rights of all living beings.[31] They also called for well-funded and coordinated efforts to adopt a green economy and lifestyle, phase out greenhouse gas emissions, and switch to 100 percent renewable energy. Some Muslim countries and organizations followed their lead and invested in eco-friendly practices and renewable energy sources. The declaration also highlighted the plight of vulnerable populations affected by climate change, such as those in developing countries and marginalized communities, and demanded increased financial support from wealthy nations to help them cope and adapt. The declaration challenged Muslims to act individually and collectively, and to advocate for eco-friendly policies and practices. However, it also acknowledged that many Muslim nations have yet to live up to its aspirations.

The encyclical Laudato Si’ by Pope Francis, released in 2015, has been a major force in the environmental movement by highlighting the moral and ethical issues of climate change and advocating for the most vulnerable groups who are affected by it. The Pope consulted with leading experts in climate science and development economics, and his efforts in 2015 inspired global collaboration that led to important international agreements, such as the UN General Assembly’s ratification of the Sustainable Development Goals and the Paris Agreement on climate change. The Pope’s contributions to the discourse on global environmental challenges and solutions were significant in fostering cooperation among nations.[32]

The encyclical calls for urgent action to address environmental issues, emphasizing the interconnectedness of all life and the need to care for the planet and its inhabitants. Since the release of Laudato Si’, there has been increased attention on environmental issues within the Catholic Church and among other religious communities. The document has sparked dialogue and debate about the role of religion in environmental stewardship and has inspired many individuals and organizations to act on climate change and environmental degradation.[33] Laudato Si’ has also had an impact beyond the religious community, influencing public discourse and policy debates on environmental issues. Furthermore, Laudato Si’ has helped to shift the narrative around climate change and environmental degradation from a purely scientific and economic issue to one that includes moral and ethical dimensions. The document asserts the importance of caring for the planet as a moral obligation and calls on individuals, governments, and institutions to take responsibility for their impact on the environment.

The aforementioned examples affirm that religion is not just an optional factor in addressing the environmental crisis, but a crucial one. The neglect of religion as an essential contributor to the global discourse on various issues constitutes a “misunderstanding and a studied blindness regarding what is going on in the world.”[34] Fortunately, as religious leaders and other faith actors increasingly engage themselves in environmental matters, the presence of religion in the conversation has garnered more attention than before. Even in communist China, there has been a resurgence of public interest in Buddhism, Confucianism, and Taoism and how these traditions can affect the course of national development.[35] While China is officially an atheist country, these belief systems traditionally have had a significant role in shaping Chinese culture and are often seen as a source of moral guidance. Thus, facing contemporary social concerns, people within the Chinese society have advocated for returning to this source of wisdom for answers. In 2016, China's State Council released guidelines for promoting the "ecological civilization" in which many of the environmental values delineated in the document were observed to be consistent with traditional Confucian values.[36]

5. Conclusion

In conclusion, addressing the global environmental crisis demands a collaborative and interdisciplinary approach that engages individuals, groups, organizations, and institutions from all sectors of society. Religion, with its enduring presence and deep-rooted influence on human beliefs and values, has a crucial role to play in this endeavor. Despite the negative perceptions and resistance faced by religious actors, their potential to mobilize communities, inspire moral action, and provide unique worldviews makes them invaluable partners in promoting environmental stewardship and sustainable practices.

Religious teachings and practices underscore the interconnectedness of all life, emphasizing the need to care for the environment for the well-being of present and future generations. Examples like Bhutan's integration of Buddhist philosophy into environmental policy and Islamic scholars' collective call to combat climate change demonstrate the positive impact that religious engagement can have on environmental issues. Additionally, Pope Francis' encyclical Laudato Si' and its influence on global policy and public discourse illustrate how religion can elevate environmental concerns beyond scientific and economic considerations to include moral and ethical dimensions.

As the world grapples with the urgent need to safeguard the planet, it is essential to recognize religion's potential to foster meaningful change. Efforts to address environmental challenges must go beyond scientific knowledge and technology; they must encompass a broader perspective that considers ethical behavior based on religious beliefs and values. By embracing the diverse perspectives and expertise of religious communities and collaborating with faith actors, humanity can aspire to a more sustainable future that preserves the integrity of nature and ensures the well-being of all living beings. Now is the time for us to choose the road less traveled, forging a path of environmental care, social justice, and global harmony to secure a better world for generations to come.

___________

[1] Rachel Carson, Silent Spring (Boston: Houghton Mifflin, 2002).

[2] Pew, “The Changing Global Religious Landscape,” April 5, 2017, https://www.pewresearch.org/religion/2017/04/05/the-changing-global-religious-landscape/

[3] World Population Review, “Religion by Country 2023,” https://worldpopulationreview.com/country-rankings/religion-by-country (accessed June 7, 2023).

[4] Pew, “The Changing Global Religious Landscape.”

[5] World Population Review, “Religion by Country 2023.”

[6] Cf. Isabella Kasselstrand, Phil Zuckerman, and Ryan T. Cragun, Beyond Doubt: The Secularization of Society (New York: SUNY Press, 2023). The authors argue that the modernization process in countries around the world has led to an increase in secularization.

[7] Christine Schliesser, On the Significance of Religion for the SDGs: An Introduction (New York: Routledge, 2023), 10.

[8] Frederick Streng, Understanding Religious Life (Belmont, CA: Wadsworth Publishing Co, 1984), 2.

[9] Paul Tillich, Theology of Culture (London: Oxford University Press, 1959), 7-8.

[10] J. Ogbonnaya, African Catholicism and Hermeneutics of Culture: Essays in the Light of African Synod II (Eugene, Or: Wipf and Stock, 2014), 55.

[11] W.T. Cavanaugh, The Myth of Religious Violence (Oxford: Oxford University Press, 2010), 4.

[12] Charles Kimball, When Religion Becomes Evil (San Francisco: HarperCollins, 2002), 1.

[13] Nora Khalaf-Elledge, “‘It’s a Tricky One’ – Development Practicioners’ Attitudes Towards Religion,” Development in Practice 30, no. 5 (2020): 660.

[14] Roger S. Gottlieb, A Greener Faith: Religious Environmentalism and Our Planet’s Future (Oxford: University Press, 2006), 59

[15] Schliesser, On the Significance of Religion for the SDGs, 15.

[16] Pope Francis, “World Day of Peace Message 2014,” http://w2.vatican.va/content/francesco/en/messages/peace/documents/papa-francesco_20131208_messaggio-xlvii-giornata-mondiale-pace-2014.html

[17] Hans Küng, Global Responsibility: In Search of a New World Ethic (Eugene, OR: Wipf &Stock Publishers, 2004), 52.

[18] Küng, Global Responsibility, 53.

[19] Schliesser, On the Significance of Religion for the SDGs, 14.

[20] Lynn White Jr., “The Historical Roots of Our Ecologic Crisis,” Science 155, no. 3767 (1967): 1205.

[21] Mary Evelyn Tucker and John Grim, “Series foreword,” in Buddhism and Ecology, ed. M.E. Tucker and D.R. Williams (Cambridge: Harvard University Press, 1997), xi-xii.

[22] Quoted in Tucker and Grim, “Series,” xviii.

[23] Seyyed H. Nasr, “Religion and the Environmental Crisis,” in The Essential Seyyed Hossein Nasr, ed. W.C. Chittick (Bloomington: World Wisdom Inc., 2007), 31.

[24] Brian Howard, Religion in Africa: Tolerance and Trust in Leaders Are High, But Many Would Allow Regulation of Religious Speech, Afrobarometer Dispatch 339, January 28, 2020, https://www.afrobarometer.org/wp-content/uploads/migrated/files/publications/Policy%20papers/ab_r7_dispatchno339_pap12_religion_in_africa.pdf .

[25] Tsjeard Bouta et al., Faith-Based Peace-Building: Mapping and Analysis of Christian, Muslim, and Faith-Based Actors (The Hague: Clingendael Institute, 2005).

[26] M. Palmer and V. Finlay, Faith in Conservation: New Approaches to Religion and the Environment (Washington D.C., World Bank, 2003), xiv-xv.

[27] Elizabeth A. Allision, “Spirits and Nature: The Intertwining of Sacred Cosmologies and Environmental Conservation in Bhutan,” Journal for the Study of Religion, Nature and Culture 11, no. 2 (June 2017): 197-226.

[28] World Wildlife Fund, "Bhutan: Committed to Conservation," accessed April 21, 2023, https://www.worldwildlife.org/projects/bhutan-committed-to-conservation.

[29] Suppawit Kaewkhunok, “Environmental Conservation in Bhutan: Organization and Policy,” Asian Review 31, no. 2 (2018): 43-56, esp. 54.

[30] Christopher Lamb, "The Francis Effect? Islamic Leaders Issue Statement on Climate Change," America Magazine, September 2, 2015, https://www.americamagazine.org/content/dispatches/francis-effect-islamic-leaders-issue-statement-climate-change

[31] Noor Al-Hussein, "Islam, Faith, and Climate Change," Project Syndicate, September 22, 2015, https://www.project-syndicate.org/commentary/islam-faith-climate-change-by-noor-al-hussein-2015-09

[32] Irene Burke, The Impact of Laudato Si’ on the Paris Climate Agreement. LISD White Paper, No. 3 August 2018. https://dataspace.princeton.edu/bitstream/88435/dsp013b591c298/1/WhitePaper_No.3%28Burke%29.pdf

[33] For example, the Laudato Si’ Movement based in the Philippines, https://laudatosimovement.org/.

[34] M.L. Stackhouse, God and Globalization: Volume 4 (Globalization and Grace) (New York: Continuum Publishing Group, 2007), 57.

[35] J. Sawyer, “Introduction,” in Ecological Civilization, ed. J. Sawyer and D. Jin (Beijing: Pulitzer Center, 2015), Kindle edition.

[36] Yuan Shuai, “Confucianism and Ecological Civilization: A Comparative Study,” Culture Mandala: Bulletin of the Centre for East West Cultural and Economic Studies 12, no. 2 (December 2017):1-8.

On Religion, Science, and Environmental Communication

Over the years, religion and science have developed a collaborative relationship, addressing not only environmental concerns but numerous other issues. However, both face a significant obstacle in their efforts – the crisis of communication. Certain groups with vested political and economic interests, particularly those tied to industries affected by climate change mitigation, have actively undermined the reality of the environmental crisis.[1] These groups have been accused of deliberately spreading misinformation to create doubt about climate change.[2] Their tactics include funding misinformation campaigns and supporting individuals and think tanks that disseminate misleading information about climate science. They cherry-pick data, presenting selective studies that appear to contradict the overwhelming scientific consensus, while ignoring the vast body of evidence supporting climate change.[3] Furthermore, they promote individuals lacking scientific credentials as supposed experts to question the validity of climate science.[4]

Another strategy employed by certain groups involves creating controversy by exaggerating uncertainties within the scientific community and portraying the issue as a subject of intense debate, despite the overwhelming consensus among climate scientists. In fact, a comprehensive study of thousands of peer-reviewed scientific papers published since 2012 found that over 99 percent of the authors agreed that climate change was caused by human activities.[5] These vested interest groups also attempt to shape media narratives, influencing coverage to give disproportionate attention to dissenting views or present a false balance on the topic. For instance, a media study conducted by Public Citizen in 2019 revealed that during the first half of the year, 86 percent of climate change discussions on the conservative American network Fox News were dismissive of the climate crisis.[6] Moreover, some of these groups exploit societal divisions to hinder collective action on climate change. They frame the issue as ideological or partisan, thereby impeding meaningful dialogue and cooperation.[7] Consequently, despite the strong scientific consensus on the human impact on climate change, the spread of misinformation and the involvement of political interests have led to divisions in North America, particularly in the USA.[8]

The widespread use of social media and digital communication technology has intensified the problem of climate change misinformation, causing concern among experts about its impact on people's attitudes and actions. This misinformation can lead to serious consequences, such as delaying necessary actions to address climate change and move towards a sustainable future. According to the Center for Countering Digital Hate, a significant portion (69 percent) of climate change denial on social media originates from just ten websites, which fund their campaigns through revenues from Google ads.[9] Digital platforms allow false information to spread rapidly and go viral, reaching a massive audience before corrections can be made. The algorithms used by these platforms prioritize content based on users' interests, creating echo chambers and filter bubbles that reinforce existing beliefs and make it difficult to correct misconceptions.[10]

Additionally, social media can exacerbate polarization and tribalism, as individuals align their views based on political or ideological affiliations, hindering constructive conversations. The influence of fake accounts and bots further amplifies misinformation, giving the impression of widespread support for climate change denial.[11] With limited fact-checking and credibility assessment, users find it challenging to discern reliable information from falsehoods. Vested interest groups also take advantage of targeted advertising to deliver tailored misinformation to receptive audiences. Social media's role in amplifying contrarian voices and drowning out authoritative sources, such as climate scientists, adds to the complexity of the issue. Addressing the problem of climate change misinformation on social media requires concerted efforts from platforms, users, and experts to promote accurate information, critical thinking, and responsible sharing.

Amidst the troubling reality of climate change misinformation, a critical responsibility falls upon scientists, religious leaders, and other authoritative figures to cultivate informed public awareness. The resounding message from the IPCC's 2022 report echoes the consequences of misleading information propagated by vested interests, which distorts perceptions of climate risks and hampers crucial climate adaptation planning and execution. Regrettably, this obstruction has stifled our ability to take effective climate action, necessitating immediate countermeasures to dispel falsehoods and rally unified public support in confronting the pressing challenges of climate change.[12]

A necessary corrective action that must be taken involves elevating science communication.[13] The field of climate science can be intricate and technical, making it challenging for the general public to comprehend. At times, communicators resort to jargon and obscure terms, further deepening the divide between experts and non-experts, resulting in confusion and disinterest. Although scientific uncertainties are inherent in research, emphasizing them excessively overshadows the robust consensus on human-caused climate change. Such an approach has allowed climate change skeptics to exploit the situation, sowing seeds of doubt and casting shadows of disagreement among scientists. Furthermore, uncertainties inadvertently foster the perception that climate change is a far-off problem, clouding the urgency to take immediate action. Convincing people who otherwise have more immediate preoccupations of the long-term consequences of inaction and the imperative for prompt solutions becomes an arduous endeavor. As evident from my conversations with undocumented migrant workers in Thailand, their primary concern revolves around securing stable employment and avoiding run-ins with the Thai police, leaving little room for environmental worries. For many of them, environmental care is reserved for the better-off who can afford to preoccupy themselves with social concerns.

In the face of these formidable challenges, scientists must join forces with communication experts to disseminate their research and discoveries in a lucid and accessible manner to the broader audience. This can be accomplished through a diverse array of channels, such as public talks, articles, videos, and active engagement on social media platforms. In this digital age, utilizing social media responsibly and skillfully is of paramount importance. Effective communicators should harness the power of social media platforms to share accurate information, interact with the public, and confront misinformation head-on. By maintaining a strong presence on social media, they can reach younger generations and those who might not otherwise access traditional media outlets. Furthermore, scientists can collaborate with media channels catering to religious audiences, fostering more informed and balanced coverage of climate change subjects. Oftentimes, brilliant scientists excel in their research but may lack the adeptness to communicate their findings effectively to the public, thus hindering a comprehensive understanding of their work. Recognizing that being a proficient communicator is not an inherent trait for every scientist, interdisciplinary collaboration with communication experts becomes an imperative for the efficient transmission of knowledge. By making climate science more intelligible and relatable, these concerted efforts can counter the confusion stirred by misinformation and empower the public to make well-informed decisions.

Hence, forging alliances with science communicators, journalists, and media organizations becomes imperative to shield the public from environmental misinformation. Collaborating with religious and secular communicators, scientists can ensure accurate and evidence-based presentations of climate change issues. This partnership holds the power to bridge the gap between the scientific community and the broader public, guaranteeing that reliable information reaches far and wide. Given that a significant portion of the population adheres to religious faiths, the role of religious communicators in accurately and effectively addressing environmental concerns becomes paramount. Religious leaders, in this regard, can make meaningful contributions by presenting scientific knowledge using language that is both scientifically accurate and easily comprehensible, while remaining relevant and consistent with the ethical and spiritual worldview of their followers. The communication of climate change and ecological matters within religious contexts should not be a mere regurgitation of scientific facts. Rather, it ought to be adapted to the spiritual nuances inherent in each religious system. This approach ensures that religious adherents perceive environmental issues not just as social challenges, but as deeply imbued with religious and ethical significance. By harmonizing science with spirituality, we can foster a more profound understanding and engagement with environmental issues within diverse religious communities. Together, through the fusion of scientific expertise and effective communication, we can pave the way towards a more enlightened and conscientious approach to addressing the urgent challenges of climate change.

Notes:
1. Jeff Turrentine, “Climate Misinformation on Social Media Is Undermining Climate Action,” NRDC, April 19, 2022, https://www.nrdc.org/stories/climate-misinformation-social-media-undermining-climate-action
2. R.J. Brulle, “The climate lobby: a sectoral analysis of lobbying spending on climate change in the USA, 2000 to 2016,” Climate Change 149, no. 3 (2018): 289–303.
3. Rachel Schraer and Kayleen Devlin, "COP26: The Truth Behind the New Climate Change Denial," BBC, November 17, 2021, https://www.bbc.com/news/science-environment-59251912
4. David Biello, "Climate Expertise Lacking Among Global Warming Contrarians," Scientific American, June 22, 2010, https://www.scientificamerican.com/article/climate-expertise-lacking-among-global-warming-contrarians/.
5. Mark Lynas, Benjamin Z. Houlton, and Simon Perry, "Greater Than 99% Consensus on Human-Caused Climate Change in the Peer-Reviewed Scientific Literature," Environmental Research Letters 16 (2021): 114005.
6. Public Citizen, "Climate Change Denial Dominates 86% of Fox News Climate Segments," August 13, 2019, https://www.citizen.org/news/climate-change-denial-dominates-86-of-fox-news-climate-segments/.
7. Damian Carrington, "The Four Types of Climate Denier, and Why You Should Ignore Them All," The Guardian, July 30, 2020, https://www.theguardian.com/commentisfree/2020/jul/30/climate-denier-shill-global-debate.
8. Intergovernmental Panel on Climate Change (IPCC). “Climate change 2022: Impacts, Adaptation and Vulnerability,” 2022, https://www.ipcc.ch/report/sixth-assessment-repor t-working-group-ii/, 1931.
9. Center for Countering Digital Hate, The Toxic Ten: How Ten Fringe Publishers Fuel 69% of Digital Climate Change Denial, November 2, 2021, https://counterhate.com/wp-content/uploads/2021/11/211101-Toxic-Ten-Report-FINAL-V2.5.pdf, 3.
10. Michele Travierso, "Measuring Magnetism: How Social Media Creates Echo Chambers," Nature, February 23, 2021, https://www.nature.com/articles/d43978-021-00019-4.
11. Corbin Hiar, "Twitter Bots Are a Major Source of Climate Disinformation," Scientific American, January 22, 2021, https://www.scientificamerican.com/article/twitter-bots-are-a-major-source-of-climate-disinformation/.
12. IPCC, 1931.
13. IPCC, 1931.

On Religion, Science, and Care for the Environment

Despite the well-accepted conviction that religious teachings can significantly contribute to addressing the ecological crisis and promoting environmental flourishing, there is a sobering truth that we must confront. The path towards realizing religious ideals is both profound and transformative, yet it is a journey fraught with length and difficulty. Many who set foot upon this path do not reach their intended destination, and some may not even choose to embark on it at all. Moreover, even if religious and spiritual self-cultivation does occur among adherents of religious communities, addressing the pressing social and environmental concerns of our time requires collaboration and support not only from religious institutions and individuals but also from various other human disciplines and institutions. As Mahatma Ghandi noted, the “human mind or human society is not divided into watertight compartments called social, political, and religious. All act and react upon one another.” The process of self-cultivation teaches us a fundamental lesson: we are not solitary beings in our existential reality, nor in the construction of our lives and the shaping of our world. Only those who have yet to undergo this transformative process fall into the illusion of individualism, believing that the future of our world solely rests upon the actions of individuals (or individuals like ourselves), divorced from the strength of diverse communities. Hence, it becomes paramount for religions to adopt an interdisciplinary, dialectical, and dialogical approach to address the myriad concerns that plague our world. By fostering collaborative efforts that span across disciplines and embrace dialogue, religions can play a pivotal role in tackling the challenges of our time.

In May 1992, 150 religious leaders and scientists who had gathered in Washington D.C. issued a historic joint appeal for the environment. Among the signatories included the late Carl Sagan, a prominent scientist, author, and communicator as well as the Passionist priest Thomas Berry who was widely acclaimed for his ecotheology, environmental advocacy, and cultural and religious scholarship. In the opening sentence of the statement, the signatories admitted that they belonged to groups that “for centuries, often have traveled different roads.” Nevertheless, the escalating environmental crisis had brought them together “in a common endeavor to preserve the home we share.” The statement goes on to declare:

"We believe that science and religion, working together, have an essential contribution to make toward any significant mitigation and resolution of the world environmental crisis. What good are the most fervent moral imperatives if we do not understand the dangers and how to avoid them? What good is all the data in the world without a steadfast moral compass? Many of the consequences of our present assault on the environment, even if halted today, will take decades and centuries to play themselves out. How will our children and grandchildren judge our stewardship of the Earth? What will they think of us? Do we not have a solemn obligation to leave them a better world and to insure the integrity of nature itself? Insofar as our peril arises from a neglect of moral values, human pride, arrogance, inattention, greed, improvidence, and a penchant for the short-term over the long, religion has an essential role to play. Insofar as our peril arises from our ignorance of the intricate interconnectedness of nature, science has an essential role to play."

In addition to highlighting the collaboration between science and religion, the signatories emphasized the imperative of a unified effort involving governments, businesses, and non-governmental organizations to address the environmental crisis. This joint statement holds immense significance, as it reflects a convergence of hearts and minds among individuals from historically complex sides. The intricacies of this relationship stem, in part, from the personal beliefs held by these individuals. While the popular portrayal (at least in the West) often characterizes the link between science and religion as "antagonistic," this is not entirely true. Contrary to a common assumption, not all scientists are atheists or anti-religion; many, in fact, embrace specific religious traditions or maintain private spiritual beliefs. Conversely, individuals of religious faith are just as likely to acknowledge and accept numerous scientific theories and explanations for natural phenomena.

Historically, religious institutions have played a role in scientific research and discoveries, contributing to the development of science as we know it today. Scientific research, conferences, symposiums, and journal publications continue to take place in academic institutions affiliated with various religions around the world, including at the Vatican, the central seat of the Catholic Church. Despite a perceived divergence during the Enlightenment, it is essential to acknowledge that science and religion still maintain a relationship with one another, even though defining its exact nature might be challenging. Regarding the environmental crisis, science and religion are inherently interconnected. They have both been implicated in the crisis due to philosophical approaches or outlooks that contribute to anthropocentric attitudes towards the natural world that results in its exploitation and degradation. The responsibility that each side bears in the environmental crisis is a topic that has been extensively discussed in the environmental literature so there is no need for us to delve into it for the purpose of this book.

The environmental crisis has compelled both science and religion to confront their respective roles in contributing as well as finding a solution to the crisis. Moreover, it has provided an opportunity to recognize the symbiotic relationship between these two fields and the unique strengths each brings to the table. Religion cannot merely criticize the scientific view of nature as an object for investigation, manipulation, and control. It must also acknowledge that resolving the environmental crisis necessitates accepting the critical role of scientific expertise. Across various traditions, religious leaders have come to the agreement that addressing the environmental crisis requires understanding the evidence as made available through scientific investigations and consensus.

The openness in religious attitude towards science is clearly evident in the declarations by various religions regarding climate change, one of the pressing ecological issues of our time. In a statement titled “The Time to Act is Now: A Buddhist Declaration on Climate Change” (2015), a significant portion of the statement is devoted to citing scientific evidence of climate change, emphasizing the overwhelming scientific consensus that human activity is driving environmental breakdown on a global scale. The signatories affirmed the importance of scientific evidence and reports from organizations such as the IPCC, United Nations, European Union, and International Union for Conservation of Nature in understanding and addressing climate change. They also supported targets that had been proposed by the scientific community.

References to scientific evidence also constitute a significant part of the Islamic Declaration on Climate Change (2015) in which the first section of the statement is largely a scientific presentation on the state of the world’s climate. The statement also affirms, “We note that the Millennium Ecosystem Assessment (UNEP, 2005) and backed by over 1300 scientists from 95 countries, found that ‘overall, people have made greater changes to ecosystems in the last half of the 20th century than at any time in human history… these changes have enhanced human well-being, but have been accompanied by ever increasing degradation (of our environment).’”

Likewise, in the preparation process for the encyclical Laudato Si, Pope Francis and his collaborators consulted extensively with scientists. The act of listening to the scientific community and presenting information based on scientific consensus is reflected in the very first chapter of the encyclical. Here the pope wrote, “A very solid scientific consensus indicates that we are presently witnessing a disturbing warming of the climatic system” and that “a number of scientific studies indicate that most global warming in recent decades is due to the great concentration of greenhouse gases (carbon dioxide, methane, nitrogen oxides and others) released mainly as a result of human activity.” Commentators have observed that Pope Francis’ encyclical has contributed significantly to the global dialogue between science and religion by increasing its visibility and efficacy.

It goes without saying that essential as science is, neither Pope Francis nor any religious leader would advocate science to be the sole approach to addressing the environmental crisis. Otherwise, there would not be any need for a discipline called religious environmentalism. However, the dynamic interchange between science and religion, characterized by their distinct approaches to comprehending reality, can foster a rich and fruitful dialogue for both domains. Religion needs the concrete grounding evidence provided by science, and science needs the support of religion in order to translate dry scientific propositions into moral and spiritual imperatives to be carried out by people of faith. As religious leaders across traditions have consistently maintained, no matter how many technical solutions science may propose, they will prove unsustainable in addressing the profound issues plaguing our world if humanity loses its moral direction. Without the great motivations that inspire harmony, sacrifice, and compassion towards others, any technological advancement becomes inadequate.

Prominent scientists such as Thomas Lovejoy, E.O. Wilson, Jane Lubchenco, Peter Raven, and Ursula Goodenough understand that religious and cultural values play important roles in addressing environmental concerns. Holmes Rolston III asserted that science and religion need to enter into dialogue on the matter of the environment because there are fundamental human concerns that are relevant to both spheres. “Both science and religion are challenged by the environmental crisis, both to reevaluate the natural world and to reevaluate their dialogue with each other. Both are thrown into researching fundamental theory and practice in the face of an upheaval unprecedented in human history, indeed in planetary history.”

Just as the all-encompassing reality of the environmental crisis has compelled religious leaders to incorporate scientific terminology into their articulation on the subject, we have seen scientists who do not adopt traditional theistic worldviews speak of the need for caring for the planet with a vision of the sacred. In the early 1990s, a group of scientists including Stephen Jay Gould, Hans Bethe, Stephen Schneider, and Carl Sagan issued a statement which contained the following sentiment:

"As scientists, many of us have had profound personal experiences of awe and reverence before the universe. We understand that what is regarded as sacred is more likely to be treated with care and respect. Our planetary home should be so regarded. Efforts to safeguard and cherish the environment should be infused with a vision of the sacred."

It is heartening to see that over the years the dialogue between science and religion related to environmental concerns has continued. This was evident in the Joint Appeal signed by religious leaders across traditions and scientists in October 2021 in a meeting titled “Faith and Science: Towards COP26.” In the Executive Summary, it is stated:

"Today, after months of dialogue between faith leaders and scientists, we come together united to raise awareness of the unprecedented challenges that threaten our beautiful common home. Our faiths and spiritualities teach a duty to care for the human family and for the environment in which it lives. We are deeply interdependent with each other and with the natural world. We are not limitless masters of our planet and its resources. Multiple crises facing humanity are ultimately linked to a crisis of values, ethical and spiritual. We are caretakers of the natural environment with the vocation to care for it for future generations and the moral obligation to cooperate in the healing of the planet. We must address these challenges using the knowledge of science and the wisdom of religion. We must think long-term for the sake of the whole of humanity. Now is the time to take transformative action as a common response."

Indeed, scientists and religious leaders would prove themselves hypocritical if they are unable to dialogue with one another while claiming that everything in the universe is interconnected. Science through its empirical observations have observed interconnectedness within the smallest ecosystems on earth as well as within the cosmic web. Religious reflection and contemplation have also yielded similar insights. In a poem titled "Please Call Me by My True Names" the late Zen monk Thich Nhat Hanh describes the various ways that he is present in the world, in a tiny bird still being nurtured in a nest, in a frog swimming in a pond, in a malnourished girl in Uganda. One of the verses reads:

Look deeply: every second I am arriving

to be a bud on a Spring branch,

to be a tiny bird, with still-fragile wings,

learning to sing in my new nest,

to be a caterpillar in the heart of a flower,

to be a jewel hiding itself in a stone.

One of the points that the poem wishes to communicate is that in this vast web of life, we are all interconnected, and our shared responsibility to each other transcends the limitations of labels and past experiences. Embracing the journey of self-discovery, we realize that we have the potential to transform ourselves into something new, breaking free from any constraints that may hold us back. Indeed, life is a tapestry of intertwined experiences, where joy and pain walk hand in hand. We come to understand that one enriches the other, and both are integral to our growth and understanding. Instead of fearing pain, we acknowledge it as an essential part of our existence, guiding us to learn and evolve. At the heart of a fulfilling life lies compassion, recognizing the interconnectedness of all beings. With a compassionate perspective, we cultivate peace and happiness. We refrain from judging others, understanding that each individual has their unique journey, and we honor and respect their path.

Scientific investigations and religious contemplation affirm that in the grand order of existence, every thread and filament is intricately woven together. When we delve into this profound realization, we embark on a journey of awakening. We become aware of the consequences of our actions, for each choice we make sends ripples through the delicate fabric of life. As we gaze upon the interconnectedness of all things, we gain insight into the consequences of our missteps, but also discover the path to redemption and restoration. Acknowledging this truth, we embrace a sense of shared responsibility, recognizing that our actions are not isolated but impact the well-being of the whole ecosystem.

In this journey of collective guardianship, science and religion understand that the seeds they sow must be nurtured together. They cannot act alone because they are fundamentally responsible to care for one another, not as people of religion and people of science, but people of a common home. And they in turn care for that very home which they share and so will the generations that come after them.

Social Media and Vietnamese Undocumented Workers in Thailand During the COVID-19 Pandemic

In Media Narratives and the COVID-19 Pandemic:The Asian Experience, edited by Shubhda Arora, Keval J. Kumar, 211-222. India, Routledge, 2024.

https://www.routledge.com/Media-Narratives-and-the-COVID-19-Pandemic-The-Asian-Experience/Arora-Kumar/p/book/9781032524153

Responsibility as a Primary Environmental Virtue in Islam

Asian Journal of Philosophy and Religion (AJPR) 2, no. 1 (2023): 187-206

Abstract

The exploration of environmental virtues within religious teachings has gained significant attention in recent years, as scholars in the field of religious environmentalism seek to apply the framework of environmental virtue ethics to religious contexts. This paper focuses on Islam and proposes that responsibility is a fundamental environmental virtue within this tradition. By employing a qualitative analysis method, the paper examines scriptural and scholarly resources within Islam to provide a comprehensive understanding of this virtue. The argument posits that responsibility is considered an environmental virtue due to its essential role in guiding Muslims' attitudes and behaviors towards God, themselves, society, and the natural world. It emphasizes that the concept of responsibility in Islam can only be fully comprehended within the broader Islamic worldview, which acknowledges God as the ultimate source and owner of all things and recognizes the pivotal role of human beings in God's divine plan. This research not only contributes to the broader discourse on religious environmental virtue ethics but also specifically advances the development of an Islamic environmental virtue ethics framework.

Introduction

In the face of escalating environmental challenges, the urgent need to address the complex ecological crises that confront our planet is more apparent than ever. From climate change and deforestation to pollution and species extinction, humanity finds itself at a critical juncture that demands immediate action and a paradigm shift in our relationship with the natural world. As we strive to forge a sustainable future, it becomes increasingly evident that simply relying on technological advancements and policy changes may not be sufficient. A deeper transformation of our values, attitudes, and behaviors is required—a shift toward embracing environmental virtues.

Environmental virtues, rooted in the philosophical concept of virtues, offer a promising framework for cultivating ethical responsibility and fostering sustainable practices. Virtues, broadly defined as moral excellences or character traits that enable individuals to lead good lives, have long been explored in ethical philosophy. However, their application to environmental concerns has gained significant traction in recent years. Environmental virtues encompass a range of qualities such as reverence, gratitude, humility, empathy, stewardship, and mindfulness, among others, which guide individuals in their interactions with the environment and promote harmonious coexistence with the natural world.

As environmental concerns increasingly transcend national boundaries, it becomes imperative to explore diverse cultural and religious perspectives in order to foster a holistic and inclusive approach to environmental ethics. In this regard, Islam, as one of the world's major religions, offers a rich framework that emphasizes the notion of responsibility towards the environment. This paper aims to establish responsibility as a key environmental virtue within Islam by investigating the religious teachings, principles, and practices that shape Muslims' approach to environmental stewardship. By analyzing relevant sources, the paper elucidates the significance of responsibility in guiding Muslims' attitudes and actions towards the natural world. The virtue of responsibility towards creation, however, must be understood within the comprehensive outlook of the Islamic life in which Muslims must exercise responsibility to God, self, society, and creation.

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Prophetic Dialogue as Approach to the Church’s Engagement with Stakeholders of the Technological Future

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Abstract

This paper explores the role of the Catholic Church in the emerging cognitive revolution driven by science and digital technology, and its engagement with stakeholders in technological development. It begins by emphasizing the immense potential of this new era and the transformative impact these technological shifts can have on humanity. Instead of questioning the relevance of religion in this context, the paper proposes a framework of “prophetic dialogue” as an effective means for the Church, as a stakeholder itself, to engage with other stakeholders. The concept of prophetic dialogue, traditionally applied to discussions on Church mission, is presented as an appropriate and effective approach for engaging with stakeholders of the technological future, including innovators, policymakers, and consumers. The framework of prophetic dialogue comprises two interrelated aspects: energizing communication and criticizing communication. By employing these aspects in a prophetic manner, the Church can actively participate in shaping the future of technology while also safeguarding itself against potential negative consequences of technological advancements. The central thesis of the paper is that prophetic dialogue empowers the Church to adopt a proactive and relevant role in influencing the course of human development. Through engaging in dialogue with various stakeholders, the Church can advocate for ethical considerations, the common good, and the preservation of human dignity in the realm of technological progress. The paper contends that the Church’s involvement is essential in shaping a future that aligns with its moral principles and fosters the well-being of all individuals and communities. By actively participating in the dialogue surrounding technological advancements, the Church can contribute to the development of a society that upholds its values and promotes the greater good. This paper provides an important exploration of the Catholic Church’s engagement in the new milieu and offers insights into how religious institutions can navigate the challenges and opportunities presented by the digital future.

Keywords: prophetic dialogue, digital technology, digital future, stakeholders

Humanity is once again standing at the threshold of a cognitive revolution, but this time, the changes will be driven by science and digital technology. The potential of this new era is vast, with unprecedented advances in fields ranging from medicine and transportation to artificial intelligence and space exploration. This revolution promises to take us into uncharted territories and transform our very existence in ways never before imagined. As we look back in history, we see that the cognitive revolution that occurred over 70,000 years ago enabled Homo Sapiens to revolutionize their communication and socialization methods, leading to groundbreaking advancements in agriculture, industry, and science. Now, we have science and technology as the driving forces behind the current revolution.

As we navigate this new era, it is essential to re-examine our relationship with technology and what it means to be human. While philosophy, religion, and interdisciplinary thought have long grappled with such questions, this paper sets its sights on the role of the Catholic Church in the new context, investigating how it can engage with various stakeholders of technological development. Rather than questioning the validity of religion in the face of this massive change, the paper explores how the Church can manifest itself, proposing a framework of “prophetic dialogue” as an approach to religious engagement. This approach involves a respectful and constructive conversation between different stakeholders, including technology innovators, policymakers, and everyday consumers.

Through this paper, I aim to identify current and future trends in technological development and their potential impact on humanity. I also introduce the concept of prophetic dialogue and its relevance to this context, and apply this framework to religious engagement with various stakeholders. The framework of prophetic dialogue entails two inter-related aspects – energizing dialogue and criticizing dialogue. I will delineate how the Church can carry out these two aspects in context of dialogue with various stakeholders. The thesis of this paper is that the approach of prophetic dialogue will enable the Church to actively participate in shaping the future of technology while also taking control of how the life of the Church itself is impacted by technological advancements. It is a pro-active attitude and strategy of engaging with the various sectors to ensure that the Church continues to exert the proper influence over the course of human development.