It resulted to long-term cooperation between the environmentalists, the religious community and the scientists. So many religious environmental writers have come up to address the continuing environmental crisis and the climate change that continues to worsen (4-6).
Musil asserts that the Roman Catholics have not been left behind. John Paul II made some significant efforts when he moved the Roman Catholic Church towards environmental concerns (9). St. Francis was made the patron who would be in charge of the environment in the late 1970s. In addition, he questioned the science and technology that had resulted to the problems of destruction from the nuclear weapons (10). On the other hand, Judaism has been blamed for the various environmental sins that have resulted from modern chronic consumerism and industrialism. Since the production of a journal named peace Seders the ecologically minded groups from the Jewish religion started connecting, and this resulted to representation in the Kyoto negotiations of all denominations (11-13).
Musil is openly in support for the religious environmental movements as the publication has revealed discuss all the religious groups and the steps they have taken to address the issues regarding the environment. In addition, at the end of his article, he gives various recommendations to the religious climate movement to inspire grassroots congregations and offer a stable prophetic critique of inaction. He particularly notes that the movement has experienced a period of reevaluation within Obama’s Administration (22). He is in support of the religious environmental movement and illustrates that the main strength is that it can take a concern on social action and get hope within its theological and Biblical
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