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loss impoverishes the human connection to God. Catholic theologians have discussed how biodiversity gives rise to sacred feelings of enchantment and suggests
the divine multiplicity of the Holy Trinity (Boff 1997). Pope Francis’ environmentalist encyclical Laudato Si′ (2015) includes a major section entitled “loss of biodiversity”, lamenting species extinction caused by capitalist exploitation and calling
on people of faith to protect all life. The pope claims biodiversity is important intrinsically but also for its potential for food, medicine and other factors: “Because of us,
thousands of species will no longer give glory to God by their very existence, nor
convey their message to us. We have no such right” (p. 25). Jewish leaders have also
reinterpreted their tradition to provide a “foundation for a Jewish ethic of biodiversity” based on biblical texts that show “God creates, takes care of, and takes pleasure in the diversity of life in the world” (Troster 2008, p. 4 and 11). From this
theocentric perspective, Creation provides an environmental “ethic of the inherent
value of all species which would… demand the preservation of whole ecosystems…
where all creation becomes a source of wonder” (Troster 2008, p. 16). Reinterpreting
sacred texts in light of present environmental concerns has led religious leaders to
advocate eco-activism and biodiversity conservation.
Indeed, a large-scale ‘religious environmentalism’ movement in America has
challenged prior emphases on humanity’s dominion over the earth, instead insisting
on ‘creation care’ or ‘stewardship’ as a central religious principle (Ellingson 2015;
Fowler 1995; Gottlieb 2006a). Early American impulses toward environmental
preservation and conservation emerged from the idea that nature is God’s creation
and should be protected in all its diversity (Berry 2015; Stoll 2015). Similarly, some
British Muslims have used Islamic principles to grow gardens in neglected public
green spaces to preserve natural habitats, reduce mosque carbon footprints and
build environmental sustainability organisations that have helped facilitate biodiversity conservation (Gilliat-Ray and Bryant 2011).
New Age and Neopagan spiritualities, including Wicca and Goddess worship,
are also engaged in biodiversity conservation, in part because practitioners experience spiritual well-being through interaction with nature. These new religions draw
on indigenous traditions, Asian religions and/or Western sources to create holistic
spiritualities based on unity with nature and harmony with natural cycles. As
Neopagan leader Starhawk writes: “The craft is earth religion, and our basic orientation is to the earth, to life, to nature…. All that lives (and all that is, lives), all that
serves life, is Goddess” (1979, p. 263). Identification with nature in all its diverse
manifestations impels Neopagans to protect nature through social engagement and
religious practice. One survey study showed that members of such alternative spirituality movements view both experiences in nature and environmental actions as
spiritual (Bloch 1998). One practitioner of this Gaia-centered spirituality said that
“getting back to the earth” means to “give back and give thanks to the earth, and be
more of that one community… [of] oneness” (Bloch 1998, p. 66). Based on these
views and experiences with nature, many Neopagan and New Age people engage in
ecological activism and preservation efforts, including “recycling, tree-planting,
alternative energy strategies, petitions, and so forth” (Bloch 1998, p. 59).
K. N. Irvine et al.
loss impoverishes the human connection to God. Catholic theologians have discussed how biodiversity gives rise to sacred feelings of enchantment and suggests
the divine multiplicity of the Holy Trinity (Boff 1997). Pope Francis’ environmentalist encyclical Laudato Si′ (2015) includes a major section entitled “loss of biodiversity”, lamenting species extinction caused by capitalist exploitation and calling
on people of faith to protect all life. The pope claims biodiversity is important intrinsically but also for its potential for food, medicine and other factors: “Because of us,
thousands of species will no longer give glory to God by their very existence, nor
convey their message to us. We have no such right” (p. 25). Jewish leaders have also
reinterpreted their tradition to provide a “foundation for a Jewish ethic of biodiversity” based on biblical texts that show “God creates, takes care of, and takes pleasure in the diversity of life in the world” (Troster 2008, p. 4 and 11). From this
theocentric perspective, Creation provides an environmental “ethic of the inherent
value of all species which would… demand the preservation of whole ecosystems…
where all creation becomes a source of wonder” (Troster 2008, p. 16). Reinterpreting
sacred texts in light of present environmental concerns has led religious leaders to
advocate eco-activism and biodiversity conservation.
Indeed, a large-scale ‘religious environmentalism’ movement in America has
challenged prior emphases on humanity’s dominion over the earth, instead insisting
on ‘creation care’ or ‘stewardship’ as a central religious principle (Ellingson 2015;
Fowler 1995; Gottlieb 2006a). Early American impulses toward environmental
preservation and conservation emerged from the idea that nature is God’s creation
and should be protected in all its diversity (Berry 2015; Stoll 2015). Similarly, some
British Muslims have used Islamic principles to grow gardens in neglected public
green spaces to preserve natural habitats, reduce mosque carbon footprints and
build environmental sustainability organisations that have helped facilitate biodiversity conservation (Gilliat-Ray and Bryant 2011).
New Age and Neopagan spiritualities, including Wicca and Goddess worship,
are also engaged in biodiversity conservation, in part because practitioners experience spiritual well-being through interaction with nature. These new religions draw
on indigenous traditions, Asian religions and/or Western sources to create holistic
spiritualities based on unity with nature and harmony with natural cycles. As
Neopagan leader Starhawk writes: “The craft is earth religion, and our basic orientation is to the earth, to life, to nature…. All that lives (and all that is, lives), all that
serves life, is Goddess” (1979, p. 263). Identification with nature in all its diverse
manifestations impels Neopagans to protect nature through social engagement and
religious practice. One survey study showed that members of such alternative spirituality movements view both experiences in nature and environmental actions as
spiritual (Bloch 1998). One practitioner of this Gaia-centered spirituality said that
“getting back to the earth” means to “give back and give thanks to the earth, and be
more of that one community… [of] oneness” (Bloch 1998, p. 66). Based on these
views and experiences with nature, many Neopagan and New Age people engage in
ecological activism and preservation efforts, including “recycling, tree-planting,
alternative energy strategies, petitions, and so forth” (Bloch 1998, p. 59).
K. N. Irvine et al.