Religion and the Environmental Crisis - Essay Example

Religion and the Environmental Crisis Introduction Scholar of religion Mary Evelyn Tucker, an important voice in the academic field of religion and ecology, declared in 2003 “the environmental crisis calls the religions of the world to respond by finding their voice in the larger Earth community. In so doing, the religions are now entering their ecological phase.” Religion gives the environment a divine nature a factor that enriches environmental activism. Since religion is the most binding authority over all humans, it is the best yardstick for addressing environmental concern. A careful examination of Jewish and Buddhist environmental sources and activism suggest that from the beginning, religion has been linked to environmental protection. Textual, ethical, legal, and philosophical sources Buddha’s life illustrates how much Buddha loved nature. To begin with, Buddha was born in Nepal a place of natural beauty. He was born in a forest further emphasizing the Buddhist appreciation of nature. Buddha preached his first Dhammacakkapabattansutta in the Deer park and passed away at Sala forest of Malla at Kushinara. This shows the initial attachments of Buddhists to nature. According to Donald K. Swearer, in Buddhism, "not unlike the biological sciences, rebirth links human and animal species,” meaning there is a link between humans and animals. The Buddhists believe in a certain interconnectedness in nature that, "The health of the whole is inseparably linked to the health of the parts, and the health of the parts is inseparably linked to the health of the whole” (Gottlieb 102). Similarly, some of the Buddha-nature found in china including trees, streams, rocks and lotuses are part of a continuous ecosystem. The power of nature in the Buddha religion forms the real basis of the religion. First, because the Buddha spent six years in the forest meditating and Buddhist followers often retreat to nature hence they have a powerful ethical foundation to support a healthy eco system and “green” lifestyle. In one of the Buddhist sources, the relationship between a tree and a human being is described as follows, “the tree indeed is the bearer of the flower and the fruit… the tree gives the shade to all people who come near… the tree does not give shade differently. (Milindapanha, VI, 409 – “rukkho nama pupphaphaladharo…rukkho upagatanamanuppavitthanam jananam chayam deti…, rukkho chayavemattam na karoti”). These characteristics show that the relationship between human beings and nature should be mutual. These Buddhist sources reinforce tucker’s claim of religion entering an ecological phase because aspects of environmental protection are well- grounded into the religious beliefs and practices of the Buddhists (Tucker 93). Various Jewish sources also front religion and its impact on environment. According to defenders of Jewish environmental ethics, there are three main areas of environmental usefulness in the bible and other rabbinic literature. These include the protection of vegetation, the aspect of predicting the well-being of the earth and awareness of the distress of animals. Jewish tradition forbids inflicting unnecessary pain to animals and the Torah includes a vegetarian diet for Adam and Eve. Respecting the environment is part of the Jewish religion. Jewish commentator, Jonathan Helfand writes that God told man to subdue the earth but the spirit of Judaism negates the notion that the earth is entirely man’s dominion. He continues that as part of the divine plan man is obligated to respect both the animate and inanimate occupants of the world (Benstein 46). The Jewish hold that the environment has certain inalienable rights endowed to it by the creator that can be dismissed or violated. Jewish writer Jeremy Cohen states that a responsible interaction with the environment is the deepest personal and spiritual fulfillment. He adds that environmental irresponsibility results in spiritual demise. Rabbinic ethos encourages human beings to be mindful of where they come from, where they are going because they will be held to account for their actions (Gottlieb 72). The Jewish stance on deforestation is contained in the principle of bal tashit that states, “You should not destroy”. This biblical injunction specifically refers to the cutting down of trees. The verse is evolving into the locus classicus of environmental protection. Teaching his won son about bal tashit, Rabbi Aaron Halevi says that everything can be saved including the tiniest mustard seed. These Jewish sources highlight the interconnectivity between religion and environmental protection (Benstein 59). Likewise, they not only prove but also reinforce tucker’s notion of an ecological religious atmosphere. Both the Buddhist and the Jewish sources allude to the fact that religion forms the basis for environmental protection and by extension environmental activism. Religious environmental activism Environmentalism according to critics is evolving into the next major world religion. Jews recognize and express concern over environmental problems. Even orthodox rabbis today devote most of their preaching to environmental affairs (Gottlieb 67). Moreover, certain individuals from the Jewish religion as well as groups associate with bodies such as “Friends of the Earth”. They believe that with the current secular problems religious and moral values come in handy (Tucker 122). Michael Lerner, the editor of the Jewish journal said that environmentalists could not address environmental concerns without speaking to the peoples’ core spiritual and ethical concerns. He adds that environmentalists must address peoples’ ethical and spiritual concern in order to get them to salvage their physical environment. A recent utterance by a Jewish journal Tikkun recognizes the fact that global water pollution needs to be stopped for the water quality to be restored. Judaism recognizes this importance; Jews are commanded to be grateful for the rainbow and electrical storms. Talmund says that the destruction of water is a violation of bal tashit and one could be compelled to remove the nuisance from the water (Benstein 79). Another amplification of the Jewish concern for water is the ministry for water in Israel. Established in 1989, its main mandate was to protect natural resources from pollution with specific emphasis on air and coastal amenities. Buddhists also engage in a wide range of environmental activism. Motivated by environmental concern, ecosattvas established an ecological group called the Green Gulch Zen Centre established to explore the relationship between Zen and environmental activism. They form one of the frontline Buddhist eco spiritual activist groups. The Buddhists have also contributed to environmentalism through Nobel peace prize-nominee Sulak Sivaraska who spends most of his time promoting ecological consciousness and writing about environmental activism. He writes that the concept of interdependence is at the crux of the Buddhist religion. He continues that nothing exists in isolation and that each individual represents all other living beings with infinity. He notes that attachment to one’s atomized self and self-other is an antithesis of coexistence and an obstacle to enlightenment. He posits that commitment to nature is the only way to foster better interdependence between individuals and the environment (Gottlieb 99). These rounds of environmental activism by religious leaders are turning religion into an ecological sphere as Tucker rightfully puts it. “Green religion” as a norm has evolved into a field of study and research even in the academic sphere. This denotes the impact and level of importance the religious leaders have chosen to accord environmental issues such as climate change. The environment is an important part of everyone’s life and if religion is the best way to enforce it, is a wait and see situation. Conclusion Judaism believes that human beings can use the earth as they please in the creation story without a clear sense of responsibility. Buddhism on the other hand is clear that it is the duty of human beings to be compassionate and care for the world and the rest of its inhabitants. It is interesting how green religion is an object of advancing other religious courses and some sort of religious marketing. Little known religious beliefs such as the Jewish vegan diet are now the talk of religious activists (Tucker 143). Because religion bares so much authority on every human being, religious environmentalists are using this as a platform to advance environmental friendliness. Telling someone that the bible requires him or her to act a in certain way is a sure method of ensuring they keep their promise. This is not to say that religious activism is bad to stress the fact that religion is being used to sell secular ideas of science. The environmental crisis faced today is due to sheer carelessness and what better way to stop this carelessness than to use religion as a scapegoat. Green religion is so widespread today that rabbis and other religious leaders have turned their sermons into water and forestry issues instead of spiritual uplifting. Works cited Benstein, Jeremy. The Way into Judaism and the Environment. Woodstock, Vt: Jewish Lights, 2007. Print. Gottlieb, Roger S. The Oxford Handbook of Religion and Ecology. Oxford: Oxford University Press, 2006. Print. Tucker, Mary E. Buddhism and Ecology: The Interconnection of Dharma and Deeds. Cambridge, Mass: Harvard Univ. Press, 1997. Print. Read More