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Table of contents
world-making political agenda that far exceeds interest group politics applied to forests and toxic incinerators. Rather, religious environmentalism offers an all-inclusive vision of what human beings are and how we should treat each other and the rest of life. Gottlieb analyzes the growing synthesis of the movement's religious, social, and political aspects, as well as the challenges it faces in consumerism, fundamentalism, and globalization.
A Spirituality of Resistance addresses the challenges of creating a spiritual life in the midst of unprecedented environmental crisis. In the end, Gottlieb finds that only through striving to protect the earth and all its inhabitants can one find authentic personal and spiritual peace.
"A love of green may be a human universal. Deepening the palette of green scholarship, Bron Taylor proves remarkably to be both an encyclopedist and a visionary."--Jonathan Benthall, author of Returning to Religion: Why a Secular Age is Haunted by Faith "This important book provides insight into how a profound sense of relation to nature offers many in the modern world a vehicle for attaining a spiritual wholeness akin to what has been historically associated with established religion. In this sense, Dark Green Religion offers both understanding and hope for a world struggling for meaning and purpose beyond the isolation of the material here and now."--Stephen Kellert, Yale University School of Forestry and Environmental Studies "In this thought-provoking volume, Bron Taylor explores the seemingly boundless efforts by human beings to understand the nature of life and our place in the universe. Examining in depth the ways in which influential philosophers and naturalists have viewed this relationship, Taylor contributes to the further development of thought in this critically important area, where our depth of understanding will play a critical role in our survival."--Peter H. Raven, President, Missouri Botanical Garden "Carefully researched, strongly argued, originally conceived, and very well executed, this book is a vital contribution on a subject of immense religious, political, and environmental importance. It's also a great read."--Roger S. Gottlieb, author of A Greener Faith: Religious Environmentalism and our Planet's Future "A fascinating analysis of our emotional and spiritual relationship to nature. Whether you call it dark green religion or something else, Bron Taylor takes us through our spiritual relationship with our planet, its ecosystems and evolution, in an enlightened and completely undogmatic manner."--Dr. Claude Martin, Former Director General, World Wildlife Fund "An excellent collection of guideposts for perplexed students and scholars about the relationships of nature religions, spirituality, animism, pantheism, deep ecology, Gaia, and land ethics--and for the environmentalist seeking to make the world a better place through green religion as a social force."--Fikret Berkes, author of Sacred Ecology: Traditional Ecological Knowledge and Resource Management "Dark Green Religion shows conclusively how nature has inspired a growing religious movement on the planet, contesting the long reign of many older faiths. Taylor expertly guides us through an astonishing array of thinkers, past and present, who have embraced, in part or whole, the new religion. I was thoroughly convinced that this movement has indeed become a major force on Earth, with great potential consequences for our environmental ethics."--Donald Worster, University of Kansas "In this exceptionally interesting and informative book, Bron Taylor has harvested the fruits of years of pioneering research in what amounts to a new field in religious studies: the study of how religious/spiritual themes show up in the work of people concerned about nature in many diverse ways. Taylor persuasively argues that appreciation of nature's sacred or spiritual dimension both informs and motivates the work of individuals ranging from radical environmentalists and surfers, to eco-tourism leaders and museum curators. I highly recommend this book for everyone interested learning more about the surprising extent to which religious/spiritual influences many of those who work to protect, to exhibit, or to represent the natural world."--Michael E. Zimmerman, Director, Center for Humanities and the Arts, University of Colorado at Boulder
Faith, Hope, and Sustainability explores the experiences of fifteen faith communities striving to care for the earth and live more sustainably. A church in Maine partners with fishermen to create the first community-supported fishery so they can make a living without overfishing. A Jewish congregation in Illinois raises extra funds to construct a green synagogue that expresses their religious mission to heal the world. Benedictine sisters in Wisconsin adopt caring for the earth as part of their mission and begin restoring one hundred acres of prairie, reviving their community in the process. Presbyterians in Virginia, dismayed by air pollution in Shenandoah National Park, take courage from their conviction that "God does not call us to do little things" and advocate for improved national air pollution policies. Stories such as these highlight the variety of environmental actions that people of faith are enacting through congregational venues. Beyond simply narrating inspiring stories, however, this book compares these case studies to explore in detail the processes through which the communities took action. In addition to examining why faith communities engage in earth care, Cybelle T. Shattuck explores how they put intention into action and how the congregational context affects what they do. She introduces an analytical framework focusing on four domains of activity—champions, faith leaders, congregations, and organizations—to explicate the full range of factors that influence how initiatives develop and whether sustainability becomes embedded in these religious organizations. Both the framework and the information on process presented in this book will be highly useful to scholars and to people of faith interested in implementing an earth-care ethic through sustainability programs.
Analyzes religion's surprising role in voting preference
The central message of this book is that religion has a special role to play in saving the planet. Religion has the unique power to fire the imagination and empower the will to break the cycle of addiction to nonrenewable energy. The environmental crisis is a crisis not of the head but of the heart. The problem is not that we do not know how to stop climate change but rather that we lack the inner strength to redirect our culture and economy toward a sustainable future. Only a bold and courageous faith can undergird a long-term commitment to change. This book is a call to hope, not despair--a survey of promising directions and a call for readers to discover meaning and purpose in their lives through a spiritually charged commitment to saving the Earth.
American environmentalism historically has been associated with the interests of white elites. Yet religious leaders in the twenty-first century have helped instill concern about the earth among groups diverse in religion, race, ethnicity, and class. How did that happen and what are the implications? Building on scholarship that provides theological and ethical resources to support the “greening” of religion, God and the Green Divide examines religious environmentalism as it actually happens in the daily lives of urban Americans. Baugh demonstrates how complex dynamics related to race, ethnicity, and class factor into decisions to “go green.” By carefully examining negotiations of racial and ethnic identities as central to the history of religious environmentalism, this work complicates assumptions that religious environmentalism is a direct expression of theology, ethics, or religious beliefs.
In merely two decades, a small number of resource-poor religious organizations have created a new ethic, and a new set of green religious traditions, with an infrastructure in place to educate and mobilize individuals and organizations. To Care for Creation explains how religious environmentalism has emerged despite various institutional and cultural barriers, and why the new movement organizations follow a logic and set of practices that set them apart from the secular movement. In addition to the new ethic and green religious traditions, Ellingson shows how the movement launches programs to make religious building environmentally, friendly, fight toxic waste and mountain-top removal, protect watersheds, and promote sustainable agriculture. His book research involved him in six dozen interviews with key players in the 70 or so extant religious environmental movement organizations, which are set against secular environmental organizations; the difference is between a message of hope for the religious movement vs. one of doom and gloom for the secular movement. The religious movement is sorely understudied, and it addresses a crucial issue of the dayclimate change."
In The Nature of the Religious Right, Neall W. Pogue examines how white conservative evangelical Christians became a political force known for hostility toward environmental legislation. Before the 1990s, this group used ideas of nature to help construct the religious right movement while developing theologically based, eco-friendly philosophies that can be described as Christian environmental stewardship. On the twentieth anniversary of Earth Day in 1990, members of this conservative evangelical community tried to turn their eco-friendly philosophies into action. Yet this attempt was overwhelmed by a growing number in the leadership who made anti-environmentalism the accepted position through public ridicule, conspiracy theories, and cherry-picked science. Through analysis of rhetoric, political expediency, and theological imperatives, The Nature of the Religious Right explains how ideas of nature played a role in constructing the conservative evangelical political movement, why Christian environmental stewardship was supported by members of the community for so long, and why they turned against it so decidedly beginning in the 1990s.