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'Northcott does an extremely competent job of summary and selection in working his way through these huge topics - so much so that one could well imagine this book becoming established as a useful introductory textbook on Christianity and ecology.' Linda Woodhead, Church Times
'... a valuable contribution to one of the more important debates around.' Bernard Hoose, The Tablet
'Michael Northcott has succeeded in producing a real and significant work of scholarship … In places I found it almost inspirational and I would have no hesitation in recommending it to any intelligent person to read, whatever their academic background and view of Christianity.' Michael Reiss, Crucible
'... a valuable contribution to one of the more important debates around.' Bernard Hoose, The Tablet
'Michael Northcott has succeeded in producing a real and significant work of scholarship … In places I found it almost inspirational and I would have no hesitation in recommending it to any intelligent person to read, whatever their academic background and view of Christianity.' Michael Reiss, Crucible
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This book is about the extent, origins and causes of the environmental crisis. Dr Northcott argues that Christianity has lost the biblical awareness of the inter-connectedness of all life. He shows how Christian theologians and believers might recover a more ecologically friendly belief system and life style. The author provides an important corrective to secular approaches to environmental ethics, including utilitarian individualism, animal rights theories and deep ecology. He contends that neither the stewardship tradition, nor the panentheist or process ecological theologies have successfully mobilised the Christian tradition. He demonstrates that the Hebrew Bible contains an ecological message which is close to the traditions of many primal and indigenous peoples and which provides an important corrective to instrumental attitudes to nature in much modern philosophy and Christian ethics.
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In 1991 in the South of England gardeners and naturalists reported a mass death of frogs in garden ponds, small lakes, commons and village greens. Read the first page
Front Cover | Copyright | Table of Contents | Excerpt | Index | Back Cover
In 1991 in the South of England gardeners and naturalists reported a mass death of frogs in garden ponds, small lakes, commons and village greens. Read the first page
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Front Cover | Copyright | Table of Contents | Excerpt | Index | Back Cover
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3 of 3 people found the following review helpful
Excellent Source for Christians
11 May 2007
Format:Paperback
Northcott takes seriously the allegation that Christianity is to blame for the current environmental crisis. He examines numerous criticisms of Christian doctrine that attempt to show the incompatibility of Christian piety and environmental concern. For example, it has been argued that spirit/matter dualism in Christian thought denigrates material existence to the detriment of all life that lacks a 'soul'. Some critics advocate a complete abandonment of traditional monotheism in order to motivate the religious to save the planet. Ecofeminists especially think that spirit/matter dualism leads to environmental degradation, an inevitable consequence of patriarchy itself which is rooted in dualism. Northcott searches the scriptures and Christian tradition to show that this is a misunderstanding of Christian theology and he also deals with texts in the bible that suggest human domination of all life. After finding considerable scriptural support for the value of non-human creation before God, Northcott thinks the answer is in the 'cosmic covenant' and he articulates a theology of interelatedness that avoids the pitfalls of radical Greek dualism on the one hand and the extreme monism of ecofeminism and the Gaia hypothesis on the other. Most importantly for Christians, Northcott's explanation of the covenant takes seriously the ontological distance between God and creation while affirming the relationality between them. Non-human creation has value before God and humans have responsibilities to creation. Northcott considers many secular environmental ethical theories and finds major shortcoming in them all. For Northcott, it is the secularization of society that bears the brunt of the blame for the environmental crisis. At the end, Northcott considers what an ecologically and socially just society might be like. Some may find his views radical but they deserve thoughtful consideration.
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